The state historical policy and the default religious heritage in Poland: on introducing pagan heritage to the public sphere in Kraków

Q3 Social Sciences
Kamila Baraniecka-Olszewska
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引用次数: 1

Abstract

The main premise of this article1 is that heritage-making involves religion and that nation-states refer to religious heritage when building projects of national identity (Astor, Burchardt, Griera 2017). Furthermore, religious heritage is shaped and used by politicians and culture participants to legitimize their agendas (De Cesari 2013). These processes take place on the state – mainly Roman Catholic – level as well as lower down – not only Catholic, forming a complicated, dynamic amalgam of identities, visions of history, and religions. To discern this entanglement, it is necessary to look at the relation between heritage and religion from two perspectives. This article is therefore divided into two main parts. The first describes the ties between historical policy, the memory complex, the construction of national heritage, and Roman Catholicism in Poland. The second focuses on the connections between heritage and religion, as exemplified in the organization of the Rękawka event in Kraków – a historical reenactment of early medieval Slavic rites (see Baraniecka-Olszewska 2016). I focus on this particular ethnographic fieldwork case in order to present grassroots attempts to introduce Pagan heritage to the public sphere. Heritage and religion are visibly intertwined in social practice. Many places of religious cult have the status of heritage sites, while many rituals are regarded as the cultural heritage of particular groups. Scholars have recently analyzed the relations between the two phenomena from different perspectives, such as creating identity through the heritagization of local cults (Isnart 2008), transforming religious buildings into heritage (Coleman, Bowman 2018), or conflicts arising from the process of the heritagization of religious spaces (Di Giovine 2015). Such approaches investigate particular cases with regard to their changes in situ, offering insights into specific instances
波兰的国家历史政策和默认的宗教遗产:论将异教遗产引入公共领域Kraków
本文的主要前提1是遗产制作涉及宗教,民族国家在构建国家认同项目时参考宗教遗产(Astor, Burchardt, Griera 2017)。此外,宗教遗产被政治家和文化参与者塑造和使用,以使他们的议程合法化(De Cesari 2013)。这些过程发生在国家层面——主要是罗马天主教层面,以及更低层次——不仅仅是天主教层面,形成了一个复杂的、动态的身份、历史观和宗教的混合体。为了辨别这种纠缠,有必要从两个角度来看待遗产与宗教之间的关系。因此,本文分为两个主要部分。第一部分描述了波兰的历史政策、记忆情结、民族遗产建设和罗马天主教之间的联系。第二个重点是遗产与宗教之间的联系,例如Kraków的Rękawka活动的组织-中世纪早期斯拉夫仪式的历史重演(见Baraniecka-Olszewska 2016)。我专注于这个特殊的民族志田野调查案例,是为了展示将异教徒遗产引入公共领域的基层尝试。遗产和宗教在社会实践中明显交织在一起。许多宗教崇拜场所具有文化遗产的地位,而许多仪式被视为特定群体的文化遗产。最近,学者们从不同的角度分析了这两种现象之间的关系,例如通过当地邪教的遗产化来创造身份(Isnart 2008),将宗教建筑转化为遗产(Coleman, Bowman 2018),或者宗教空间遗产化过程中产生的冲突(Di Giovine 2015)。这种方法调查有关其原地变化的具体情况,提供对具体情况的见解
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
Etnografia polska
Etnografia polska Social Sciences-Cultural Studies
CiteScore
0.30
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