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class="suggested-user-card__user-info__subheader ds2-5-body-xs">Universidade de Brasília - UnB</p></div></div></ul></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="60239559" href="https://www.academia.edu/Documents/in/Thirty_Years_War-2"><div id="js-react-on-rails-context" style="display:none" data-rails-context="{"inMailer":false,"i18nLocale":"en","i18nDefaultLocale":"en","href":"https://amu.academia.edu/JanGrad","location":"/JanGrad","scheme":"https","host":"amu.academia.edu","port":null,"pathname":"/JanGrad","search":null,"httpAcceptLanguage":null,"serverSide":false}"></div> <div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Thirty Years' War"]}" data-trace="false" data-dom-id="Pill-react-component-dbcd5a16-0f57-4b5f-94e5-c796a5a699a6"></div> <div id="Pill-react-component-dbcd5a16-0f57-4b5f-94e5-c796a5a699a6"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="60239559" href="https://www.academia.edu/Documents/in/Metodologia_Nauk_Spolecznych"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Metodologia Nauk Społecznych"]}" data-trace="false" data-dom-id="Pill-react-component-21ce69c2-5a37-4335-91c0-2e6e9d2b6f27"></div> <div id="Pill-react-component-21ce69c2-5a37-4335-91c0-2e6e9d2b6f27"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="60239559" href="https://www.academia.edu/Documents/in/Legal_Culture"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Legal Culture"]}" data-trace="false" data-dom-id="Pill-react-component-889200cb-6fff-45ae-b9ad-fcd39f3eeabc"></div> <div id="Pill-react-component-889200cb-6fff-45ae-b9ad-fcd39f3eeabc"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="60239559" href="https://www.academia.edu/Documents/in/History_of_Criminal_Justice"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["History of Criminal Justice"]}" data-trace="false" data-dom-id="Pill-react-component-b6e7286a-9ce9-4245-8a90-a06553bcb393"></div> <div id="Pill-react-component-b6e7286a-9ce9-4245-8a90-a06553bcb393"></div> </a><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="60239559" href="https://www.academia.edu/Documents/in/History_of_Violence"><div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["History of Violence"]}" data-trace="false" data-dom-id="Pill-react-component-a8ab4876-5b36-4ba3-bf69-263cb105c84b"></div> <div id="Pill-react-component-a8ab4876-5b36-4ba3-bf69-263cb105c84b"></div> </a></div></div></div></div><div class="right-panel-container"><div class="user-content-wrapper"><div class="uploads-container" id="social-redesign-work-container"><div class="upload-header"><h2 class="ds2-5-heading-sans-serif-xs">Uploads</h2></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Jan Grad</h3></div><div class="js-work-strip profile--work_container" data-work-id="123624726"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/123624726/Theories_of_Culture_and_Studies_of_Participation_in_Culture_in_Polish_Sociology"><img alt="Research paper thumbnail of Theories of Culture and Studies of Participation in Culture in Polish Sociology" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/123624726/Theories_of_Culture_and_Studies_of_Participation_in_Culture_in_Polish_Sociology">Theories of Culture and Studies of Participation in Culture in Polish Sociology</a></div><div class="wp-workCard_item"><span>BRILL eBooks</span><span>, Dec 31, 1988</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123624726"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123624726"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123624726; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123624726]").text(description); $(".js-view-count[data-work-id=123624726]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x 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class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/117619742/Antropologia_kultury_Wojciecha_J_Burszty"><img alt="Research paper thumbnail of Antropologia kultury Wojciecha J. Burszty" class="work-thumbnail" src="https://attachments.academia-assets.com/113428913/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117619742/Antropologia_kultury_Wojciecha_J_Burszty">Antropologia kultury Wojciecha J. Burszty</a></div><div class="wp-workCard_item"><span>Nauka</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Antropologia kultury Wojciecha J. Burszty Z "etnografii życia" Wojciecha J. Burszty Piątego luteg...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Antropologia kultury Wojciecha J. Burszty Z "etnografii życia" Wojciecha J. Burszty Piątego lutego 2021 roku zmarł profesor dr hab. Wojciech Józef Burszta. Pietnastego lutego na Cmentarzu Powązkowskim w Warszawie pożegnała go rodzina, grono przyjaciół, koleżanki i koledzy z uczelni oraz grupa studentów. Profesor zapisał się w pamięci wielu ludzi, o czym świadczą przede wszystkim internetowe wpisy, których autorzy, często we wzruszających słowach, wspominali go, przywołując ważne dla nich spotkania i zdarzenia z jego udziałem. Znaleźli się wśród nich przedstawiciele środowiska intelektualnego, słuchacze jego wykładów i uczestnicy seminariów, spotkań autorskich oraz znajomi "z dawnych lat" i mniej odległych czasów, w których życiu zaistniał. Jego śmierć to także wielka strata dla wielu ludzi i instytucji, w których pracował, a po zakończeniu zatrudnienia utrzymywał kontakty naukowe. Zmarł o wiele za wcześnie, niespełna dwa miesiące przed ukończeniem 64. roku życia. Dramatyczny dla niego pod względem zdrowotnym rok 2020, był rokiem 40-lecia jego działalności naukowej, licząc od pierwszego artykułu-będącego pokłosiem pracy magisterskiej-opublikowanego w roczniku etnograficznym "Lud", w 1980 roku (Burszta W., 1980). Mógł jeszcze wiele uczynić dla nauki, napisać sporo mądrych tekstów, zważywszy jego rozległą wiedzę, erudycję, kompetencje badawcze, pracowitość i sprawne pióro. Mógł udzielić znaczących społecznie wywiadów interpretujących i tłumaczących trudne do ogarnięcia przez ogląd potoczny "dziejące się dzieje" i zabrać głos w interesujących opinię publiczną kwestiach, co wielekroć czynił. Na koniec wypowiedział się o swoim życiu jako antropolog właśnie. Świadom nadchodzącego nieuchronnie bliskiego odejścia, z myślą, że przyszłość może nie będzie mu już dana, pisał "mozolnie" w ostatnich miesiącach książkę Umykanie-wedle jego własnych słów-"książkę-kataster, która pozwala-mam nadzieję inaczej spojrzeć na własne życie w sytuacji, kiedy wszelka pewność popada w ruinę". Dokonując jego retrospektywnego oglądu, nazwanego przezeń "etnografią życia", odbył ostatnią "antropologiczną wędrówkę po kulturze". Za jej zapowiedź-z dzisiejszego punktu widzenia-uznać można wywiad prasowy, którego udzielił w 2012 roku, dotyczący tematu "śmierci w kulturze współczesnej", zatytułowany Chcemy zostawić ślad. Opowiadając na inaugurujące rozmowę pytanie o strach przed śmiercią, powiedział: "Jeśli ktoś powie, że się nie boi, * Dr hab. Jan Grad, prof. UAM</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d4d0df30d59551f82afdce6337343326" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":113428913,"asset_id":117619742,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/113428913/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="117619742"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="117619742"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 117619742; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=117619742]").text(description); $(".js-view-count[data-work-id=117619742]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 117619742; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='117619742']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d4d0df30d59551f82afdce6337343326" } } $('.js-work-strip[data-work-id=117619742]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":117619742,"title":"Antropologia kultury Wojciecha J. 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He specialized in the methodology ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jerzy Kmita was one of the most prominent Polish philosophers. He specialized in the methodology of the humanities, epistemology, and philosophy and theory of culture. He is the author of the original conception of the philosophy of humanities, theory of scientific knowledge (historical epistemology) and the theory of culture (socio-regulatory theory of culture). He authored 16 books: monographs and academic textbooks, nearly 200 scientific articles, over 100 popularscience articles, and also edited 13 joint publications. In 1955 he graduated from Polish Studies at the Faculty of Philology at Adam Mickiewicz University in Poznan, then was hired at AMU where he worked continuously for 47 years (1955-2002). He headed the Department of Logic, was the director of the Institute of Philosophy and director of the Institute of Cultural Studies. He received his PhD in 1962, obtained a readership (habilitation) in 1968, became Associate Professor in 1974 and in 1979 – Professor. In 1986 he be...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69271208"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69271208"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69271208; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69271208]").text(description); $(".js-view-count[data-work-id=69271208]").attr('title', description).tooltip(); 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In this purpose he uses the Jerzy Kmita’s social-regulating theory of the culture for analysis of strikes of all sorts social-professional groups in 1981.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69271203"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69271203"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69271203; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); 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Edyty Stein</span><span>, Oct 22, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Czas w tradycji ludowej W społecznościach tradycyjnych obraz świata określony został przez komple...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Czas w tradycji ludowej W społecznościach tradycyjnych obraz świata określony został przez kompleks przekonań z zawartymi w nich wierzeniami magicznymi i mitologią, na które w rezultacie procesów kulturowych nałoŜyły się przekonania religijne, tworząc synkretyczny światopogląd magiczno-religijny. Taki kształt ma niewątpliwie światopogląd ludowy, typowy dla społeczności chłopskiej na ziemiach polskich, którego pełną postać reprezentuje jeszcze system wierzeń ludności wiejskiej przełomu XIX i XX wieku, poddany rekonstrukcyjnym zabiegom poznawczym przez etnografię i etnologię. W ich rezultacie stwierdzono, Ŝe: Obraz świata, z jakim mamy do czynienia w drugiej połowie XIX i początkach XX wieku, ukształtował się w wyniku wielowiekowego współistnienia i konfrontacji pozostałości światopoglądu wyniesionego z czasów przedchrześcijańskich z doktryną chrześcijańską. Ta ostatnia, szczególnie w okresie kontrreformacji, przystąpiła do definitywnej walki ze wszystkim, co pozostało z nią w sprzeczności. Niemniej jednak w interesującym nas okresie istniały obok siebie wierzenia chrześcijańskie oraz, nieraz zupełnie im obce, wierzenia ludowe. Nie brakowało teŜ wierzeń będących przykładami synkretyzacji religijnej 1 .</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5a994f9f7e3ecc2bbcc850dfa41369b8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":79430597,"asset_id":69271201,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/79430597/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69271201"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69271201"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69271201; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69271201]").text(description); $(".js-view-count[data-work-id=69271201]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 69271201; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='69271201']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5a994f9f7e3ecc2bbcc850dfa41369b8" } } $('.js-work-strip[data-work-id=69271201]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":69271201,"title":"Wieczność jako pozaludzka czasoprzestrzeń w światopoglądzie ludowym","internal_url":"https://www.academia.edu/69271201/Wieczno%C5%9B%C4%87_jako_pozaludzka_czasoprzestrze%C5%84_w_%C5%9Bwiatopogl%C4%85dzie_ludowym","owner_id":60239559,"coauthors_can_edit":true,"owner":{"id":60239559,"first_name":"Jan","middle_initials":null,"last_name":"Grad","page_name":"JanGrad","domain_name":"amu","created_at":"2017-02-17T05:59:11.348-08:00","display_name":"Jan Grad","url":"https://amu.academia.edu/JanGrad"},"attachments":[{"id":79430597,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/79430597/thumbnails/1.jpg","file_name":"15415.pdf","download_url":"https://www.academia.edu/attachments/79430597/download_file","bulk_download_file_name":"Wiecznosc_jako_pozaludzka_czasoprzestrze.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/79430597/15415-libre.pdf?1642965334=\u0026response-content-disposition=attachment%3B+filename%3DWiecznosc_jako_pozaludzka_czasoprzestrze.pdf\u0026Expires=1739829570\u0026Signature=ThtQ8XpUEUEn0NRW78j-bXpYjYb1mmIAmNcZztg6URT48bdDvP026ODD7GoHEp5T~Oblcxpa8~OL0uFEVIchl3EwgOd~pa425zZ~gdQzMwOJYV5ab9HEmEAMKN4g7zaAs1~7o70SRBAkbz~EKFRHeRYo7GSfL8JZLWj-EdL9mOAZEZONRGjhrsq4n31cUNQOiS5S9DjDZSb7y1ZgrVz4zWosF8OX5aOT5TqT-IAvYpNzSWXgB9gd0WLbP3aKRiHQLH5SFODWwTMlyI~xJYhPL~NlQBIsFM9YvqnS7WL5Cwz8dc-YPrIJEdNSDZAXotEuubfyDOCoCvJW~2YhxZ4tiQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="69271094"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/69271094/Czy_strajk_jest_form%C4%85_%C5%9Bwi%C4%99towania_%C5%9Awi%C4%99towanie_jako_propagandowa_formu%C5%82a_kompromituj%C4%85ca_strajkowanie"><img alt="Research paper thumbnail of Czy strajk jest formą świętowania? „Świętowanie” jako propagandowa formuła kompromitująca strajkowanie" class="work-thumbnail" src="https://attachments.academia-assets.com/79430446/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/69271094/Czy_strajk_jest_form%C4%85_%C5%9Bwi%C4%99towania_%C5%9Awi%C4%99towanie_jako_propagandowa_formu%C5%82a_kompromituj%C4%85ca_strajkowanie">Czy strajk jest formą świętowania? „Świętowanie” jako propagandowa formuła kompromitująca strajkowanie</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The author is showing from cultural point of view of the social and cultural circumstance which c...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The author is showing from cultural point of view of the social and cultural circumstance which cause associating the strike with the certain form of celebrating (in the neutral, not judging meaning of this word). In this purpose he uses the Jerzy Kmita’s social-regulating theory of the culture for analysis of strikes of all sorts social-professional groups in 1981.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b125627c0024015d0181a156c41755a0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":79430446,"asset_id":69271094,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/79430446/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69271094"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69271094"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69271094; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69271094]").text(description); $(".js-view-count[data-work-id=69271094]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 69271094; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='69271094']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b125627c0024015d0181a156c41755a0" } } $('.js-work-strip[data-work-id=69271094]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":69271094,"title":"Czy strajk jest formą świętowania? „Świętowanie” jako propagandowa formuła kompromitująca strajkowanie","internal_url":"https://www.academia.edu/69271094/Czy_strajk_jest_form%C4%85_%C5%9Bwi%C4%99towania_%C5%9Awi%C4%99towanie_jako_propagandowa_formu%C5%82a_kompromituj%C4%85ca_strajkowanie","owner_id":60239559,"coauthors_can_edit":true,"owner":{"id":60239559,"first_name":"Jan","middle_initials":null,"last_name":"Grad","page_name":"JanGrad","domain_name":"amu","created_at":"2017-02-17T05:59:11.348-08:00","display_name":"Jan Grad","url":"https://amu.academia.edu/JanGrad"},"attachments":[{"id":79430446,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/79430446/thumbnails/1.jpg","file_name":"41.pdf","download_url":"https://www.academia.edu/attachments/79430446/download_file","bulk_download_file_name":"Czy_strajk_jest_forma_swietowania_Swieto.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/79430446/41-libre.pdf?1642965345=\u0026response-content-disposition=attachment%3B+filename%3DCzy_strajk_jest_forma_swietowania_Swieto.pdf\u0026Expires=1739829570\u0026Signature=XR5iQ7bpry3fgrteF56JX~Y~iR~82OHSsNRPDBeRd8IyBWvn5R08m4wHgwrKNKokTkpk~cExg2avST-ZGmNN8U1boiRZ2IOkqVPzLHQpSmtf6tHIzqOzip3jhFhL77lSuDa1YYmWPaHfpbcj~nLHXOZlS5TD8RsG3iUbP~i4WUxX2GrLaDMCAogPVPyNnlVO-CsF4XvrXq5Z~r43Hs3RUsD~UKVKQDcMeMt35zvhuyLNRiEIJZ2B8Sn32hTsXJlX4zHomU9a6Gn1698L2F40722rlkdZzjacuP0nk21sMxLP6C6NjLJos9A89BGBJhm1CwjqA471pETmmmWm6srVIQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":79430447,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/79430447/thumbnails/1.jpg","file_name":"41.pdf","download_url":"https://www.academia.edu/attachments/79430447/download_file","bulk_download_file_name":"Czy_strajk_jest_forma_swietowania_Swieto.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/79430447/41-libre.pdf?1642965345=\u0026response-content-disposition=attachment%3B+filename%3DCzy_strajk_jest_forma_swietowania_Swieto.pdf\u0026Expires=1739829570\u0026Signature=cO6MNhPLdVrVbnGfGKv9llb9748yN1hnzMfqsdKFkOAh4bzp-QtSRP-ZYC8BoFBcA-QCTKhq4gGL3BnCIFn1g5fvBYebh~B859BwHwMwpbwthzhabPcG3bgq~BqW3scL7dmOwPiUqB1pbgMcbft23Ll8Pcpqlw8Mr7LyALLX4Orh-73~T9NA7pb3q~UiNqLSyZ4mFa3VYwSy~6eawff3Ckhmodyw2yXE5hYKSWjRVYBKi2dPnZcW4TAxUrlsteY2vyd1DArdk0JcyB71sLJDFzYN-s4SKqwmveMO2zrWtvZPTelG96Fer3WpW0PHSg4MvpKVMxSw-pZO1fmLcE4E~g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="63136662"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/63136662/Wsp%C3%B3%C5%82czesny_sens_regionalizmu"><img alt="Research paper thumbnail of Współczesny sens regionalizmu" class="work-thumbnail" src="https://attachments.academia-assets.com/75658970/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/63136662/Wsp%C3%B3%C5%82czesny_sens_regionalizmu">Współczesny sens regionalizmu</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Idea of regionalism appeared in Province in late nineteenth century in a particular cultural mome...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Idea of regionalism appeared in Province in late nineteenth century in a particular cultural moment in the history of France. At the turn of century it spread across the Europe. In Poland ‘regionalism’ became popular during the interwar period as it has been adopted in institutional and organizational way. However, the term has begun to function in an ordinary usage and became a part of the common-sense only since last two decades. Nowadays, the term ‘regionalism’ exists in three meanings: (1) regional ideology, consciousness, or identity; (2) overall of cultural efforts undertaken within a region which determine its uniqueness and originality (such eff orts continue spontaneously although they may be also guided institutionally and purposely in order to preserve the identity of region); (3) sociocultural movement whose activities seek to popularize regional consciousness. Th e contemporary regional movement declares to fulfill tasks which represent continuation of the aims of regio...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="474298d2c5234b65493aeb3f7419daf7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75658970,"asset_id":63136662,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75658970/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="63136662"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="63136662"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 63136662; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="48544899"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/48544899/Profesor_Krystyna_Zamiara_1940_2012_metodolog_filozof_nauki_kulturoznawca"><img alt="Research paper thumbnail of Profesor Krystyna Zamiara (1940–2012) – metodolog, filozof nauki, kulturoznawca" class="work-thumbnail" src="https://attachments.academia-assets.com/67100893/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/48544899/Profesor_Krystyna_Zamiara_1940_2012_metodolog_filozof_nauki_kulturoznawca">Profesor Krystyna Zamiara (1940–2012) – metodolog, filozof nauki, kulturoznawca</a></div><div class="wp-workCard_item"><span>Człowiek i Społeczeństwo</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">13 stycznia 2012 roku zmarãa prof. dr hab. Krystyna Zamiara. Byãa w gronie tych wybitnych nauczyc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">13 stycznia 2012 roku zmarãa prof. dr hab. Krystyna Zamiara. Byãa w gronie tych wybitnych nauczycieli akademickich, którzy od kilkudziesičciu lat tworzyli znaczĈcy dorobek badawczy Wydziaãu Nauk Spoãecznych Uniwersytetu im. Adama Mickiewicza w Poznaniu, ksztaãtujĈc jego profil i poziom naukowy, budujĈc takİe jego renomč jako oĤrodka uniwersyteckiego ksztaãcenia. DoãĈczyãa do tych naszych Profesorów, którzy odeszli na zawsze, a których osiĈgničcia naukowo-dydaktyczne wyznaczyãy drogi rozwoju uniwersyteckiej humanistyki i wpãynčãy na stan nauk spoãecznych w Polsce. Na 30-lecie powstania Wydziaãu Nauk Spoãecznych jako redaktor naczelny czasopisma "Czãowiek i Spoãeczeęstwo" zadbaãa o to, by przywróciþ ich pamičci spoãecznoĤci akademickiej Wydziaãu, w jednym z tomów, który zatytuãowaãa Tradycja jako wyznacznik wspóãczesnoĤci. Przypomnienie dawnych profesorów Wydziaãu Nauk Spoãecznych UAM 1 . NiewĈtpliwie Profesor Krystyna Zamiara zaznaczyãa równieİ wyraĮnie swojĈ obecnoĤþ w İyciu naukowym naszego kraju, uczestniczĈc w wielu inicjatywach i przedsičwzičciach poznawczych róİnych oĤrodków i instytucji badawczych. Jej odejĤcie to "dotkliwa strata dla wielu ludzi, dla niejednej instytucji i niejednej sprawy" -stwierdziã Profesor Jerzy Pelc na wia-domoĤþ o jej Ĥmierci. PoĤwičciãa sič caãkowicie nauce, rezygnujĈc z İycia osobistego, zwiĈzawszy sič zawodowo na staãe z Uniwersytetem w Poznaniu. Jak powiedziaãa w swoim wystĈpieniu podczas jubileuszowej uroczystoĤci 40-lecia pracy zawodowej: "Uniwersytet im. Adama Mickiewicza byã dla mnie uczelniĈ jedynĈ, z którĈ sič zawsze identyfikowaãam, która nie byãa dla mnie zwykãym, formalnie dajĈcym sič okreĤliþ miejscem pracy, lecz najbliİszym otoczeniem, "domem". Ta moja postawa wobec Uniwersytetu byãa rozpoznawana przez otoczenie, i co wičcej -aprobowana, co potwierdzajĈ ________________ 1 Tradycja jako wyznacznik wspóãczesnoĤci. Przypomnienie dawnych profesorów Wydziaãu Nauk Spoãecznych UAM. Red. naukowa K. Zamiara, t. XXV, WNUAM, Poznaę 2005. CZâOWIEK I SPOâECZEĘSTWO T. XXXIII -2012 218 Jan Grad m.in. przemówienia, których wysãuchaliĤmy" 2 . Wierna Uniwersytetowi Poznaęskiemu nie przyjčãa zãoİonej Jej w 2000 roku "wspaniaãej oferty" (jak jĈ okreĤliãa) zmiany zatrudnienia na Uniwersytet Szczecięski. Pozostaãa w Poznaniu, do którego przybyãa na studia w 1959 roku z Bydgoszczy, miasta osiedlenia sič jej rodziców przed II wojnĈ ĤwiatowĈ i powojennego miejsca zamieszkania jej ojca i rodzeęstwa. Jej miejscem urodzenia jest jednak Warszawa, dokĈd Jej rodzinč rzuciãy wojenne losy. Do stolicy bowiem przeniosãa sič rodzina pod koniec 1939 roku z obawy przed aresztowaniem ojca, który poszukiwany byã przez wãadze niemieckie za dziaãalnoĤþ w okresie Powstania Wielkopolskiego. W stolicy ukrywali sič przez okres okupacji do sierpnia 1944 roku. Krystyna Maria Zamiara (wãa-Ĥciwie Maria Krystyna 3 ) urodziãa sič 16 kwietnia 1940 roku. Jej ojciec Bronisãaw, z urodzenia poznaniak, İoãnierz pruski w I wojnie Ĥwiatowej, organizator konspiracji powstaęczej w puãku artylerii stacjonu-jĈcym w Poznaniu, po formalnym zakoęczeniu wojny w 1918 roku, póĮniej dowódca oddziaãu powstaęczego, nastčpnie podporucznik artylerii Wojska Polskiego uczestniczĈcy w wojnie polsko-bolszewickiej, zdemobilizowany jako inwalida wojenny, zamieszkaã w Bydgoszczy, która byãa garnizonowym miastem jego puãku. Tu pracujĈc zarobkowo w róİnych przedsičbiorstwach, zgromadziã pewien kapitaã, który pozwoliã mu na zaãoİenie wãasnej firmy handlowej. Staã sič wãaĤcicielem hurtowni paliw. Byã powaİanym kupcem w Bydgoszczy i znanym dziaãaczem spoãecznym. Dziaãaã w konspiracji w okresie okupacji niemieckiej. W ich rodzinnym warszawskim mieszkaniu znajdowaã sič punkt rozdzielnictwa prasy podziemnej. Zmarã w 1954 roku w konsekwencji choroby, bčdĈcej skutkiem jego wojennej kontuzji, tuİ przed ukoęczeniem przez Krystynč szkoãy podstawowej. W uznaniu zasãug wojennych zostaã odznaczony w II Rzeczypospolitej: Krzyİem Srebrnym Orderu Virtuti Militari V kl., dwukrotnie Krzyİem Walecznych, Medalem NiepodlegãoĤci, Medalem "Polska Swemu Obroęcy" i w 1958 roku poĤmiertnie Wielkopolskim Krzyİem Powstaęczym. Matka Krystyny, Maria z d. Nylk, pochodzĈca z Bielna na Kaszubach (obecnie Biaãy Bór), pracowaãa w Bydgoszczy jako urzčdniczka, zatrudnia-jĈc sič po kilku latach w firmie Bronisãawa Zamiary jako ksičgowa. Wkrótce wyszãa za niego za mĈİ. Dziaãaãa spoãecznie w ruchu harcerskim. Wspóãor-________________ 2 Tekst przemówienia w posiadaniu autora niniejszego wspomnienia. 3 Administracyjna zmiana kolejnoĤci imion nastĈpiãa w zwiĈzku z wnioskiem o nadanie tytuãu profesora, kiedy stwierdzono, İe doc. dr hab. K. Zamiara posãuguje sič swoim drugim imieniem Krystyna, stosowanym równieİ w dokumentach uczelnianych niezgodnie z Jej aktem urodzenia. Zmiana ta dokonana zostaãa na podstawie decyzji o ustaleniu brzmienia imion Urzčdu Rejonowego w Poznaniu z dnia 22 maja 1991 roku (znak pisma OG.II-5135/79/91; nr rej. 74/91).. Dokument w aktach o sygn. 829/1099 w Archiwum UAM.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7f40da23d750deccb620c03d89cc761b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67100893,"asset_id":48544899,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67100893/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48544899"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48544899"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48544899; 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Jedliński, K. Witczak, Obcości. Szkice z filozofii i literatury, Bydgoszcz, Oficyna Wydawnicza...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">M. Jedliński, K. Witczak, Obcości. Szkice z filozofii i literatury, Bydgoszcz, Oficyna Wydawnicza Epigram 2017, pp. 243</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="57da45ad4351783520f8405b0207c2fe" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67100891,"asset_id":48544898,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67100891/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48544898"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48544898"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48544898; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="48544897"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/48544897/Wok%C3%B3%C5%82_%C5%9Bwi%C4%99to%C5%9Bci_Rozwa%C5%BCania_kulturoznawcze"><img alt="Research paper thumbnail of Wokół świętości. Rozważania kulturoznawcze" class="work-thumbnail" src="https://attachments.academia-assets.com/67101201/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/48544897/Wok%C3%B3%C5%82_%C5%9Bwi%C4%99to%C5%9Bci_Rozwa%C5%BCania_kulturoznawcze">Wokół świętości. Rozważania kulturoznawcze</a></div><div class="wp-workCard_item"><span>Zeszyty Naukowe Centrum Badań im. Edyty Stein</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Według ustaleń etnologiczno-religioznawczych, o kształtowaniu się pojęcia świętości możemy mówić ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Według ustaleń etnologiczno-religioznawczych, o kształtowaniu się pojęcia świętości możemy mówić od tego stadium rozwoju kultury, w którym dokonał się proces pierwszego "odczarowania świata" w rozumieniu Maxa Webera. Przypomnijmy, że według ustaleń etnologicznych kultura pierwotna stanowi integralną całość doświadczeniowo-magiczną, podobnie jak społeczności tradycyjne w ujęciu przywołanego wybitnego filozofa i socjologa, do których zalicza się w typologii etnologicznej społeczności zbieracko-łowieckie i pastersko-rolnicze. Praktyka społeczna nie jest tam jeszcze zróżnicowana, rozdzielona na poszczególne sfery i dziedziny, a regulująca ją magia wraz z potocznym doświadczeniem społecznym stanowi tu jednolitą, synkretyczną świadomość społeczną. Czynności techniczno-użytkowe (z punktu widzenia kultury nowożytnej) są podejmowane nie tylko na mocy odpowiednich dyrektyw ("instrukcji") technologicznych i techniczno-użytkowych, lecz także dyrektyw magicznych. Zabiegi magiczne są tu nierozłączne od działań praktycznych. Jak pisze przedstawiciel antropologii społecznej, badacz kultur plemiennych Raymond Firth: "Ogólną cechą prymitywnej wytwórczości jest ścisły związek między czynnościami technicznymi a rytualnymi. Teoretyczne rozróżnienie jest łatwe. W praktyce czynności prowadzące do żądanego rezultatu przeplatają się z szeregiem zabiegów rytualnych mających wpłynąć na zwiększenie urodzaju, na to, co</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ce582c69b53cc66501234f1ebc254e78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67101201,"asset_id":48544897,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67101201/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48544897"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48544897"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48544897; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=48544897]").text(description); $(".js-view-count[data-work-id=48544897]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 48544897; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='48544897']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ce582c69b53cc66501234f1ebc254e78" } } $('.js-work-strip[data-work-id=48544897]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":48544897,"title":"Wokół świętości. 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Burszty" class="work-thumbnail" src="https://attachments.academia-assets.com/113428913/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/117619742/Antropologia_kultury_Wojciecha_J_Burszty">Antropologia kultury Wojciecha J. Burszty</a></div><div class="wp-workCard_item"><span>Nauka</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Antropologia kultury Wojciecha J. Burszty Z "etnografii życia" Wojciecha J. Burszty Piątego luteg...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Antropologia kultury Wojciecha J. Burszty Z "etnografii życia" Wojciecha J. Burszty Piątego lutego 2021 roku zmarł profesor dr hab. Wojciech Józef Burszta. Pietnastego lutego na Cmentarzu Powązkowskim w Warszawie pożegnała go rodzina, grono przyjaciół, koleżanki i koledzy z uczelni oraz grupa studentów. Profesor zapisał się w pamięci wielu ludzi, o czym świadczą przede wszystkim internetowe wpisy, których autorzy, często we wzruszających słowach, wspominali go, przywołując ważne dla nich spotkania i zdarzenia z jego udziałem. Znaleźli się wśród nich przedstawiciele środowiska intelektualnego, słuchacze jego wykładów i uczestnicy seminariów, spotkań autorskich oraz znajomi "z dawnych lat" i mniej odległych czasów, w których życiu zaistniał. Jego śmierć to także wielka strata dla wielu ludzi i instytucji, w których pracował, a po zakończeniu zatrudnienia utrzymywał kontakty naukowe. Zmarł o wiele za wcześnie, niespełna dwa miesiące przed ukończeniem 64. roku życia. Dramatyczny dla niego pod względem zdrowotnym rok 2020, był rokiem 40-lecia jego działalności naukowej, licząc od pierwszego artykułu-będącego pokłosiem pracy magisterskiej-opublikowanego w roczniku etnograficznym "Lud", w 1980 roku (Burszta W., 1980). Mógł jeszcze wiele uczynić dla nauki, napisać sporo mądrych tekstów, zważywszy jego rozległą wiedzę, erudycję, kompetencje badawcze, pracowitość i sprawne pióro. Mógł udzielić znaczących społecznie wywiadów interpretujących i tłumaczących trudne do ogarnięcia przez ogląd potoczny "dziejące się dzieje" i zabrać głos w interesujących opinię publiczną kwestiach, co wielekroć czynił. Na koniec wypowiedział się o swoim życiu jako antropolog właśnie. Świadom nadchodzącego nieuchronnie bliskiego odejścia, z myślą, że przyszłość może nie będzie mu już dana, pisał "mozolnie" w ostatnich miesiącach książkę Umykanie-wedle jego własnych słów-"książkę-kataster, która pozwala-mam nadzieję inaczej spojrzeć na własne życie w sytuacji, kiedy wszelka pewność popada w ruinę". Dokonując jego retrospektywnego oglądu, nazwanego przezeń "etnografią życia", odbył ostatnią "antropologiczną wędrówkę po kulturze". Za jej zapowiedź-z dzisiejszego punktu widzenia-uznać można wywiad prasowy, którego udzielił w 2012 roku, dotyczący tematu "śmierci w kulturze współczesnej", zatytułowany Chcemy zostawić ślad. Opowiadając na inaugurujące rozmowę pytanie o strach przed śmiercią, powiedział: "Jeśli ktoś powie, że się nie boi, * Dr hab. Jan Grad, prof. 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He specialized in the methodology ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jerzy Kmita was one of the most prominent Polish philosophers. He specialized in the methodology of the humanities, epistemology, and philosophy and theory of culture. He is the author of the original conception of the philosophy of humanities, theory of scientific knowledge (historical epistemology) and the theory of culture (socio-regulatory theory of culture). He authored 16 books: monographs and academic textbooks, nearly 200 scientific articles, over 100 popularscience articles, and also edited 13 joint publications. In 1955 he graduated from Polish Studies at the Faculty of Philology at Adam Mickiewicz University in Poznan, then was hired at AMU where he worked continuously for 47 years (1955-2002). He headed the Department of Logic, was the director of the Institute of Philosophy and director of the Institute of Cultural Studies. He received his PhD in 1962, obtained a readership (habilitation) in 1968, became Associate Professor in 1974 and in 1979 – Professor. In 1986 he be...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69271208"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69271208"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69271208; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69271208]").text(description); $(".js-view-count[data-work-id=69271208]").attr('title', description).tooltip(); 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In this purpose he uses the Jerzy Kmita’s social-regulating theory of the culture for analysis of strikes of all sorts social-professional groups in 1981.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69271203"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69271203"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69271203; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); 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Edyty Stein</span><span>, Oct 22, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Czas w tradycji ludowej W społecznościach tradycyjnych obraz świata określony został przez komple...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Czas w tradycji ludowej W społecznościach tradycyjnych obraz świata określony został przez kompleks przekonań z zawartymi w nich wierzeniami magicznymi i mitologią, na które w rezultacie procesów kulturowych nałoŜyły się przekonania religijne, tworząc synkretyczny światopogląd magiczno-religijny. Taki kształt ma niewątpliwie światopogląd ludowy, typowy dla społeczności chłopskiej na ziemiach polskich, którego pełną postać reprezentuje jeszcze system wierzeń ludności wiejskiej przełomu XIX i XX wieku, poddany rekonstrukcyjnym zabiegom poznawczym przez etnografię i etnologię. W ich rezultacie stwierdzono, Ŝe: Obraz świata, z jakim mamy do czynienia w drugiej połowie XIX i początkach XX wieku, ukształtował się w wyniku wielowiekowego współistnienia i konfrontacji pozostałości światopoglądu wyniesionego z czasów przedchrześcijańskich z doktryną chrześcijańską. Ta ostatnia, szczególnie w okresie kontrreformacji, przystąpiła do definitywnej walki ze wszystkim, co pozostało z nią w sprzeczności. Niemniej jednak w interesującym nas okresie istniały obok siebie wierzenia chrześcijańskie oraz, nieraz zupełnie im obce, wierzenia ludowe. Nie brakowało teŜ wierzeń będących przykładami synkretyzacji religijnej 1 .</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5a994f9f7e3ecc2bbcc850dfa41369b8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":79430597,"asset_id":69271201,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/79430597/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69271201"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69271201"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69271201; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69271201]").text(description); $(".js-view-count[data-work-id=69271201]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 69271201; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='69271201']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5a994f9f7e3ecc2bbcc850dfa41369b8" } } $('.js-work-strip[data-work-id=69271201]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":69271201,"title":"Wieczność jako pozaludzka czasoprzestrzeń w światopoglądzie ludowym","internal_url":"https://www.academia.edu/69271201/Wieczno%C5%9B%C4%87_jako_pozaludzka_czasoprzestrze%C5%84_w_%C5%9Bwiatopogl%C4%85dzie_ludowym","owner_id":60239559,"coauthors_can_edit":true,"owner":{"id":60239559,"first_name":"Jan","middle_initials":null,"last_name":"Grad","page_name":"JanGrad","domain_name":"amu","created_at":"2017-02-17T05:59:11.348-08:00","display_name":"Jan Grad","url":"https://amu.academia.edu/JanGrad"},"attachments":[{"id":79430597,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/79430597/thumbnails/1.jpg","file_name":"15415.pdf","download_url":"https://www.academia.edu/attachments/79430597/download_file","bulk_download_file_name":"Wiecznosc_jako_pozaludzka_czasoprzestrze.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/79430597/15415-libre.pdf?1642965334=\u0026response-content-disposition=attachment%3B+filename%3DWiecznosc_jako_pozaludzka_czasoprzestrze.pdf\u0026Expires=1739829570\u0026Signature=ThtQ8XpUEUEn0NRW78j-bXpYjYb1mmIAmNcZztg6URT48bdDvP026ODD7GoHEp5T~Oblcxpa8~OL0uFEVIchl3EwgOd~pa425zZ~gdQzMwOJYV5ab9HEmEAMKN4g7zaAs1~7o70SRBAkbz~EKFRHeRYo7GSfL8JZLWj-EdL9mOAZEZONRGjhrsq4n31cUNQOiS5S9DjDZSb7y1ZgrVz4zWosF8OX5aOT5TqT-IAvYpNzSWXgB9gd0WLbP3aKRiHQLH5SFODWwTMlyI~xJYhPL~NlQBIsFM9YvqnS7WL5Cwz8dc-YPrIJEdNSDZAXotEuubfyDOCoCvJW~2YhxZ4tiQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="69271094"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/69271094/Czy_strajk_jest_form%C4%85_%C5%9Bwi%C4%99towania_%C5%9Awi%C4%99towanie_jako_propagandowa_formu%C5%82a_kompromituj%C4%85ca_strajkowanie"><img alt="Research paper thumbnail of Czy strajk jest formą świętowania? „Świętowanie” jako propagandowa formuła kompromitująca strajkowanie" class="work-thumbnail" src="https://attachments.academia-assets.com/79430446/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/69271094/Czy_strajk_jest_form%C4%85_%C5%9Bwi%C4%99towania_%C5%9Awi%C4%99towanie_jako_propagandowa_formu%C5%82a_kompromituj%C4%85ca_strajkowanie">Czy strajk jest formą świętowania? „Świętowanie” jako propagandowa formuła kompromitująca strajkowanie</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The author is showing from cultural point of view of the social and cultural circumstance which c...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The author is showing from cultural point of view of the social and cultural circumstance which cause associating the strike with the certain form of celebrating (in the neutral, not judging meaning of this word). In this purpose he uses the Jerzy Kmita’s social-regulating theory of the culture for analysis of strikes of all sorts social-professional groups in 1981.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b125627c0024015d0181a156c41755a0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":79430446,"asset_id":69271094,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/79430446/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69271094"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69271094"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69271094; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69271094]").text(description); $(".js-view-count[data-work-id=69271094]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 69271094; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='69271094']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b125627c0024015d0181a156c41755a0" } } $('.js-work-strip[data-work-id=69271094]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":69271094,"title":"Czy strajk jest formą świętowania? „Świętowanie” jako propagandowa formuła kompromitująca strajkowanie","internal_url":"https://www.academia.edu/69271094/Czy_strajk_jest_form%C4%85_%C5%9Bwi%C4%99towania_%C5%9Awi%C4%99towanie_jako_propagandowa_formu%C5%82a_kompromituj%C4%85ca_strajkowanie","owner_id":60239559,"coauthors_can_edit":true,"owner":{"id":60239559,"first_name":"Jan","middle_initials":null,"last_name":"Grad","page_name":"JanGrad","domain_name":"amu","created_at":"2017-02-17T05:59:11.348-08:00","display_name":"Jan Grad","url":"https://amu.academia.edu/JanGrad"},"attachments":[{"id":79430446,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/79430446/thumbnails/1.jpg","file_name":"41.pdf","download_url":"https://www.academia.edu/attachments/79430446/download_file","bulk_download_file_name":"Czy_strajk_jest_forma_swietowania_Swieto.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/79430446/41-libre.pdf?1642965345=\u0026response-content-disposition=attachment%3B+filename%3DCzy_strajk_jest_forma_swietowania_Swieto.pdf\u0026Expires=1739829570\u0026Signature=XR5iQ7bpry3fgrteF56JX~Y~iR~82OHSsNRPDBeRd8IyBWvn5R08m4wHgwrKNKokTkpk~cExg2avST-ZGmNN8U1boiRZ2IOkqVPzLHQpSmtf6tHIzqOzip3jhFhL77lSuDa1YYmWPaHfpbcj~nLHXOZlS5TD8RsG3iUbP~i4WUxX2GrLaDMCAogPVPyNnlVO-CsF4XvrXq5Z~r43Hs3RUsD~UKVKQDcMeMt35zvhuyLNRiEIJZ2B8Sn32hTsXJlX4zHomU9a6Gn1698L2F40722rlkdZzjacuP0nk21sMxLP6C6NjLJos9A89BGBJhm1CwjqA471pETmmmWm6srVIQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"},{"id":79430447,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/79430447/thumbnails/1.jpg","file_name":"41.pdf","download_url":"https://www.academia.edu/attachments/79430447/download_file","bulk_download_file_name":"Czy_strajk_jest_forma_swietowania_Swieto.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/79430447/41-libre.pdf?1642965345=\u0026response-content-disposition=attachment%3B+filename%3DCzy_strajk_jest_forma_swietowania_Swieto.pdf\u0026Expires=1739829570\u0026Signature=cO6MNhPLdVrVbnGfGKv9llb9748yN1hnzMfqsdKFkOAh4bzp-QtSRP-ZYC8BoFBcA-QCTKhq4gGL3BnCIFn1g5fvBYebh~B859BwHwMwpbwthzhabPcG3bgq~BqW3scL7dmOwPiUqB1pbgMcbft23Ll8Pcpqlw8Mr7LyALLX4Orh-73~T9NA7pb3q~UiNqLSyZ4mFa3VYwSy~6eawff3Ckhmodyw2yXE5hYKSWjRVYBKi2dPnZcW4TAxUrlsteY2vyd1DArdk0JcyB71sLJDFzYN-s4SKqwmveMO2zrWtvZPTelG96Fer3WpW0PHSg4MvpKVMxSw-pZO1fmLcE4E~g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="63136662"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/63136662/Wsp%C3%B3%C5%82czesny_sens_regionalizmu"><img alt="Research paper thumbnail of Współczesny sens regionalizmu" class="work-thumbnail" src="https://attachments.academia-assets.com/75658970/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/63136662/Wsp%C3%B3%C5%82czesny_sens_regionalizmu">Współczesny sens regionalizmu</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Idea of regionalism appeared in Province in late nineteenth century in a particular cultural mome...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Idea of regionalism appeared in Province in late nineteenth century in a particular cultural moment in the history of France. At the turn of century it spread across the Europe. In Poland ‘regionalism’ became popular during the interwar period as it has been adopted in institutional and organizational way. However, the term has begun to function in an ordinary usage and became a part of the common-sense only since last two decades. Nowadays, the term ‘regionalism’ exists in three meanings: (1) regional ideology, consciousness, or identity; (2) overall of cultural efforts undertaken within a region which determine its uniqueness and originality (such eff orts continue spontaneously although they may be also guided institutionally and purposely in order to preserve the identity of region); (3) sociocultural movement whose activities seek to popularize regional consciousness. Th e contemporary regional movement declares to fulfill tasks which represent continuation of the aims of regio...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="474298d2c5234b65493aeb3f7419daf7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75658970,"asset_id":63136662,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75658970/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="63136662"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="63136662"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 63136662; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="48544899"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/48544899/Profesor_Krystyna_Zamiara_1940_2012_metodolog_filozof_nauki_kulturoznawca"><img alt="Research paper thumbnail of Profesor Krystyna Zamiara (1940–2012) – metodolog, filozof nauki, kulturoznawca" class="work-thumbnail" src="https://attachments.academia-assets.com/67100893/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/48544899/Profesor_Krystyna_Zamiara_1940_2012_metodolog_filozof_nauki_kulturoznawca">Profesor Krystyna Zamiara (1940–2012) – metodolog, filozof nauki, kulturoznawca</a></div><div class="wp-workCard_item"><span>Człowiek i Społeczeństwo</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">13 stycznia 2012 roku zmarãa prof. dr hab. Krystyna Zamiara. Byãa w gronie tych wybitnych nauczyc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">13 stycznia 2012 roku zmarãa prof. dr hab. Krystyna Zamiara. Byãa w gronie tych wybitnych nauczycieli akademickich, którzy od kilkudziesičciu lat tworzyli znaczĈcy dorobek badawczy Wydziaãu Nauk Spoãecznych Uniwersytetu im. Adama Mickiewicza w Poznaniu, ksztaãtujĈc jego profil i poziom naukowy, budujĈc takİe jego renomč jako oĤrodka uniwersyteckiego ksztaãcenia. DoãĈczyãa do tych naszych Profesorów, którzy odeszli na zawsze, a których osiĈgničcia naukowo-dydaktyczne wyznaczyãy drogi rozwoju uniwersyteckiej humanistyki i wpãynčãy na stan nauk spoãecznych w Polsce. Na 30-lecie powstania Wydziaãu Nauk Spoãecznych jako redaktor naczelny czasopisma "Czãowiek i Spoãeczeęstwo" zadbaãa o to, by przywróciþ ich pamičci spoãecznoĤci akademickiej Wydziaãu, w jednym z tomów, który zatytuãowaãa Tradycja jako wyznacznik wspóãczesnoĤci. Przypomnienie dawnych profesorów Wydziaãu Nauk Spoãecznych UAM 1 . NiewĈtpliwie Profesor Krystyna Zamiara zaznaczyãa równieİ wyraĮnie swojĈ obecnoĤþ w İyciu naukowym naszego kraju, uczestniczĈc w wielu inicjatywach i przedsičwzičciach poznawczych róİnych oĤrodków i instytucji badawczych. Jej odejĤcie to "dotkliwa strata dla wielu ludzi, dla niejednej instytucji i niejednej sprawy" -stwierdziã Profesor Jerzy Pelc na wia-domoĤþ o jej Ĥmierci. PoĤwičciãa sič caãkowicie nauce, rezygnujĈc z İycia osobistego, zwiĈzawszy sič zawodowo na staãe z Uniwersytetem w Poznaniu. Jak powiedziaãa w swoim wystĈpieniu podczas jubileuszowej uroczystoĤci 40-lecia pracy zawodowej: "Uniwersytet im. Adama Mickiewicza byã dla mnie uczelniĈ jedynĈ, z którĈ sič zawsze identyfikowaãam, która nie byãa dla mnie zwykãym, formalnie dajĈcym sič okreĤliþ miejscem pracy, lecz najbliİszym otoczeniem, "domem". Ta moja postawa wobec Uniwersytetu byãa rozpoznawana przez otoczenie, i co wičcej -aprobowana, co potwierdzajĈ ________________ 1 Tradycja jako wyznacznik wspóãczesnoĤci. Przypomnienie dawnych profesorów Wydziaãu Nauk Spoãecznych UAM. Red. naukowa K. Zamiara, t. XXV, WNUAM, Poznaę 2005. CZâOWIEK I SPOâECZEĘSTWO T. XXXIII -2012 218 Jan Grad m.in. przemówienia, których wysãuchaliĤmy" 2 . Wierna Uniwersytetowi Poznaęskiemu nie przyjčãa zãoİonej Jej w 2000 roku "wspaniaãej oferty" (jak jĈ okreĤliãa) zmiany zatrudnienia na Uniwersytet Szczecięski. Pozostaãa w Poznaniu, do którego przybyãa na studia w 1959 roku z Bydgoszczy, miasta osiedlenia sič jej rodziców przed II wojnĈ ĤwiatowĈ i powojennego miejsca zamieszkania jej ojca i rodzeęstwa. Jej miejscem urodzenia jest jednak Warszawa, dokĈd Jej rodzinč rzuciãy wojenne losy. Do stolicy bowiem przeniosãa sič rodzina pod koniec 1939 roku z obawy przed aresztowaniem ojca, który poszukiwany byã przez wãadze niemieckie za dziaãalnoĤþ w okresie Powstania Wielkopolskiego. W stolicy ukrywali sič przez okres okupacji do sierpnia 1944 roku. Krystyna Maria Zamiara (wãa-Ĥciwie Maria Krystyna 3 ) urodziãa sič 16 kwietnia 1940 roku. Jej ojciec Bronisãaw, z urodzenia poznaniak, İoãnierz pruski w I wojnie Ĥwiatowej, organizator konspiracji powstaęczej w puãku artylerii stacjonu-jĈcym w Poznaniu, po formalnym zakoęczeniu wojny w 1918 roku, póĮniej dowódca oddziaãu powstaęczego, nastčpnie podporucznik artylerii Wojska Polskiego uczestniczĈcy w wojnie polsko-bolszewickiej, zdemobilizowany jako inwalida wojenny, zamieszkaã w Bydgoszczy, która byãa garnizonowym miastem jego puãku. Tu pracujĈc zarobkowo w róİnych przedsičbiorstwach, zgromadziã pewien kapitaã, który pozwoliã mu na zaãoİenie wãasnej firmy handlowej. Staã sič wãaĤcicielem hurtowni paliw. Byã powaİanym kupcem w Bydgoszczy i znanym dziaãaczem spoãecznym. Dziaãaã w konspiracji w okresie okupacji niemieckiej. W ich rodzinnym warszawskim mieszkaniu znajdowaã sič punkt rozdzielnictwa prasy podziemnej. Zmarã w 1954 roku w konsekwencji choroby, bčdĈcej skutkiem jego wojennej kontuzji, tuİ przed ukoęczeniem przez Krystynč szkoãy podstawowej. W uznaniu zasãug wojennych zostaã odznaczony w II Rzeczypospolitej: Krzyİem Srebrnym Orderu Virtuti Militari V kl., dwukrotnie Krzyİem Walecznych, Medalem NiepodlegãoĤci, Medalem "Polska Swemu Obroęcy" i w 1958 roku poĤmiertnie Wielkopolskim Krzyİem Powstaęczym. Matka Krystyny, Maria z d. Nylk, pochodzĈca z Bielna na Kaszubach (obecnie Biaãy Bór), pracowaãa w Bydgoszczy jako urzčdniczka, zatrudnia-jĈc sič po kilku latach w firmie Bronisãawa Zamiary jako ksičgowa. Wkrótce wyszãa za niego za mĈİ. Dziaãaãa spoãecznie w ruchu harcerskim. Wspóãor-________________ 2 Tekst przemówienia w posiadaniu autora niniejszego wspomnienia. 3 Administracyjna zmiana kolejnoĤci imion nastĈpiãa w zwiĈzku z wnioskiem o nadanie tytuãu profesora, kiedy stwierdzono, İe doc. dr hab. K. Zamiara posãuguje sič swoim drugim imieniem Krystyna, stosowanym równieİ w dokumentach uczelnianych niezgodnie z Jej aktem urodzenia. Zmiana ta dokonana zostaãa na podstawie decyzji o ustaleniu brzmienia imion Urzčdu Rejonowego w Poznaniu z dnia 22 maja 1991 roku (znak pisma OG.II-5135/79/91; nr rej. 74/91).. Dokument w aktach o sygn. 829/1099 w Archiwum UAM.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7f40da23d750deccb620c03d89cc761b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67100893,"asset_id":48544899,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67100893/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48544899"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48544899"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48544899; 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Jedliński, K. Witczak, Obcości. Szkice z filozofii i literatury, Bydgoszcz, Oficyna Wydawnicza...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">M. Jedliński, K. Witczak, Obcości. Szkice z filozofii i literatury, Bydgoszcz, Oficyna Wydawnicza Epigram 2017, pp. 243</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="57da45ad4351783520f8405b0207c2fe" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67100891,"asset_id":48544898,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67100891/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48544898"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48544898"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48544898; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="48544897"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/48544897/Wok%C3%B3%C5%82_%C5%9Bwi%C4%99to%C5%9Bci_Rozwa%C5%BCania_kulturoznawcze"><img alt="Research paper thumbnail of Wokół świętości. Rozważania kulturoznawcze" class="work-thumbnail" src="https://attachments.academia-assets.com/67101201/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/48544897/Wok%C3%B3%C5%82_%C5%9Bwi%C4%99to%C5%9Bci_Rozwa%C5%BCania_kulturoznawcze">Wokół świętości. Rozważania kulturoznawcze</a></div><div class="wp-workCard_item"><span>Zeszyty Naukowe Centrum Badań im. Edyty Stein</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Według ustaleń etnologiczno-religioznawczych, o kształtowaniu się pojęcia świętości możemy mówić ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Według ustaleń etnologiczno-religioznawczych, o kształtowaniu się pojęcia świętości możemy mówić od tego stadium rozwoju kultury, w którym dokonał się proces pierwszego "odczarowania świata" w rozumieniu Maxa Webera. Przypomnijmy, że według ustaleń etnologicznych kultura pierwotna stanowi integralną całość doświadczeniowo-magiczną, podobnie jak społeczności tradycyjne w ujęciu przywołanego wybitnego filozofa i socjologa, do których zalicza się w typologii etnologicznej społeczności zbieracko-łowieckie i pastersko-rolnicze. Praktyka społeczna nie jest tam jeszcze zróżnicowana, rozdzielona na poszczególne sfery i dziedziny, a regulująca ją magia wraz z potocznym doświadczeniem społecznym stanowi tu jednolitą, synkretyczną świadomość społeczną. Czynności techniczno-użytkowe (z punktu widzenia kultury nowożytnej) są podejmowane nie tylko na mocy odpowiednich dyrektyw ("instrukcji") technologicznych i techniczno-użytkowych, lecz także dyrektyw magicznych. Zabiegi magiczne są tu nierozłączne od działań praktycznych. Jak pisze przedstawiciel antropologii społecznej, badacz kultur plemiennych Raymond Firth: "Ogólną cechą prymitywnej wytwórczości jest ścisły związek między czynnościami technicznymi a rytualnymi. Teoretyczne rozróżnienie jest łatwe. W praktyce czynności prowadzące do żądanego rezultatu przeplatają się z szeregiem zabiegów rytualnych mających wpłynąć na zwiększenie urodzaju, na to, co</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ce582c69b53cc66501234f1ebc254e78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67101201,"asset_id":48544897,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67101201/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="48544897"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="48544897"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 48544897; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=48544897]").text(description); $(".js-view-count[data-work-id=48544897]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 48544897; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='48544897']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ce582c69b53cc66501234f1ebc254e78" } } $('.js-work-strip[data-work-id=48544897]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":48544897,"title":"Wokół świętości. 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