Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw, and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine
The article is dedicated to the centenary celebration of the Ukrainian National Academy of Sciences. The importance of the Polish-Ukrainian borderlands investigation is emphasized. The collaboration of PAS and NASU in this direction is analyzed. Mainly, attention is paid to research trends of the Ce...
Збережено в:
| Опубліковано в: : | Народна творчість та етнологія |
|---|---|
| Дата: | 2019 |
| Автори: | , |
| Формат: | Стаття |
| Мова: | English |
| Опубліковано: |
Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України
2019
|
| Теми: | |
| Онлайн доступ: | https://nasplib.isofts.kiev.ua/handle/123456789/203936 |
| Теги: |
Додати тег
Немає тегів, Будьте першим, хто поставить тег для цього запису!
|
| Назва журналу: | Digital Library of Periodicals of National Academy of Sciences of Ukraine |
| Цитувати: | Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine / K. Kość-Ryżko, O. Tangad // Народна творчість та етнологія. — 2019. — № 1. — С. 17-30. — Бібліогр.: 35 назв. — англ. |
Репозитарії
Digital Library of Periodicals of National Academy of Sciences of Ukraine| id |
nasplib_isofts_kiev_ua-123456789-203936 |
|---|---|
| record_format |
dspace |
| spelling |
Kość-Ryżko, K. Tangad, O. 2025-06-18T13:25:01Z 2019 Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine / K. Kość-Ryżko, O. Tangad // Народна творчість та етнологія. — 2019. — № 1. — С. 17-30. — Бібліогр.: 35 назв. — англ. 0130-6936 https://nasplib.isofts.kiev.ua/handle/123456789/203936 39+572]:061.1+001.32(438.1) https://doi.org/10.15407/nte2019.01.017 The article is dedicated to the centenary celebration of the Ukrainian National Academy of Sciences. The importance of the Polish-Ukrainian borderlands investigation is emphasized. The collaboration of PAS and NASU in this direction is analyzed. Mainly, attention is paid to research trends of the Center of Ethnology and Anthropology of the Contemporaneity PAS. In particular, the studies on religiousness, worship, and secular rituals by PhD Kamila Baraniecka-Olszewska, ethnic, migration, and transcultural investigations by Dr hab Katarzyna Kość-Ryżko, and the issues of the history of the research on Mongolia analyzed and continued by PhD Oyungerel Tangad are described. Статтю присвячено святкуванню сторіччя Національної академії наук України. Наголошено на важливості дослідження польсько-українського пограниччя та проаналізовано співпрацю ПАН і НАНУ в цьому напрямі. Передусім увагу зосереджено на дослідницькій роботі Центру етнології та антропології сучасності ПАН. Зокрема, охарактеризовано студії релігійності, віросповідання і побутової обрядовості, виконані К. Баранецькою-Ольшевською, етнічні, міграційні, транскультурні дослідження К. Кость-Рижко та питання вивчення Монголії, аналізовані та продовжені О. Танґад. en Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України Народна творчість та етнологія З історії та теорії науки Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw, and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine Дослідницький потенціал Центру етнології та антропології сучасності Польської академії наук у Варшаві та перспективи наукової співпраці з фольклористами й етнологами Національної академії наук України Article published earlier |
| institution |
Digital Library of Periodicals of National Academy of Sciences of Ukraine |
| collection |
DSpace DC |
| title |
Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw, and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine |
| spellingShingle |
Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw, and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine Kość-Ryżko, K. Tangad, O. З історії та теорії науки |
| title_short |
Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw, and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine |
| title_full |
Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw, and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine |
| title_fullStr |
Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw, and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine |
| title_full_unstemmed |
Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw, and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine |
| title_sort |
research potential of center of ethnology and anthropology of the contemporary, polish academy of sciences, warsaw, and the prospects of scientific cooperation with folklorists and ethnologists of the national academy of sciences of ukraine |
| author |
Kość-Ryżko, K. Tangad, O. |
| author_facet |
Kość-Ryżko, K. Tangad, O. |
| topic |
З історії та теорії науки |
| topic_facet |
З історії та теорії науки |
| publishDate |
2019 |
| language |
English |
| container_title |
Народна творчість та етнологія |
| publisher |
Iнститут мистецтвознавства, фольклористики та етнології iм. М.Т. Рильського НАН України |
| format |
Article |
| title_alt |
Дослідницький потенціал Центру етнології та антропології сучасності Польської академії наук у Варшаві та перспективи наукової співпраці з фольклористами й етнологами Національної академії наук України |
| description |
The article is dedicated to the centenary celebration of the Ukrainian National Academy of Sciences. The importance of the Polish-Ukrainian borderlands investigation is emphasized. The collaboration of PAS and NASU in this direction is analyzed. Mainly, attention is paid to research trends of the Center of Ethnology and Anthropology of the Contemporaneity PAS. In particular, the studies on religiousness, worship, and secular rituals by PhD Kamila Baraniecka-Olszewska, ethnic, migration, and transcultural investigations by Dr hab Katarzyna Kość-Ryżko, and the issues of the history of the research on Mongolia analyzed and continued by PhD Oyungerel Tangad are described.
Статтю присвячено святкуванню сторіччя Національної академії наук України. Наголошено на важливості дослідження польсько-українського пограниччя та проаналізовано співпрацю ПАН і НАНУ в цьому напрямі. Передусім увагу зосереджено на дослідницькій роботі Центру етнології та антропології сучасності ПАН. Зокрема, охарактеризовано студії релігійності, віросповідання і побутової обрядовості, виконані К. Баранецькою-Ольшевською, етнічні, міграційні, транскультурні дослідження К. Кость-Рижко та питання вивчення Монголії, аналізовані та продовжені О. Танґад.
|
| issn |
0130-6936 |
| url |
https://nasplib.isofts.kiev.ua/handle/123456789/203936 |
| citation_txt |
Research Potential of Center of Ethnology and Anthropology of the Contemporary, Polish Academy of Sciences, Warsaw and the Prospects of Scientific Cooperation with Folklorists and Ethnologists of the National Academy of Sciences of Ukraine / K. Kość-Ryżko, O. Tangad // Народна творчість та етнологія. — 2019. — № 1. — С. 17-30. — Бібліогр.: 35 назв. — англ. |
| work_keys_str_mv |
AT koscryzkok researchpotentialofcenterofethnologyandanthropologyofthecontemporarypolishacademyofscienceswarsawandtheprospectsofscientificcooperationwithfolkloristsandethnologistsofthenationalacademyofsciencesofukraine AT tangado researchpotentialofcenterofethnologyandanthropologyofthecontemporarypolishacademyofscienceswarsawandtheprospectsofscientificcooperationwithfolkloristsandethnologistsofthenationalacademyofsciencesofukraine AT koscryzkok doslídnicʹkiipotencíalcentruetnologíítaantropologíísučasnostípolʹsʹkoíakademíínaukuvaršavítaperspektivinaukovoíspívpracízfolʹkloristamiietnologaminacíonalʹnoíakademíínaukukraíni AT tangado doslídnicʹkiipotencíalcentruetnologíítaantropologíísučasnostípolʹsʹkoíakademíínaukuvaršavítaperspektivinaukovoíspívpracízfolʹkloristamiietnologaminacíonalʹnoíakademíínaukukraíni |
| first_indexed |
2025-11-25T13:31:18Z |
| last_indexed |
2025-11-25T13:31:18Z |
| _version_ |
1850513188712349696 |
| fulltext |
17
RESEARCH POTENTIAL OF CENTER OF ETHNOLOGY
AND ANTHROPOLOGY OF THE CONTEMPORARY
POLISH ACADEMY OF SCIENCES, WARSAW AND THE
PROSPECTS OF SCIENTIFIC COOPERATION WITH
FOLKLORISTS AND ETHNOLOGISTS OF THE NATIONAL
ACADEMY OF SCIENCES OF UKRAINE
Katarzyna Kość-Ryżko
Oyungerel Tangad
УДК 39+572]:061.1+001.32(438.1)
Статтю присвячено святкуванню сторіччя Національної академії наук України. Наголошено на важливості
дослідження польсько-українського пограниччя та проаналізовано співпрацю ПАН і НАНУ в цьому напрямі.
Передусім увагу зосереджено на дослідницькій роботі Центру етнології та антропології сучасності ПАН. Зо-
крема, охарактеризовано студії релігійності, віросповідання і побутової обрядовості, виконані К. Баранецькою-
Ольшевською, етнічні, міграційні, транскультурні дослідження К. Кость-Рижко та питання вивчення Монголії,
аналізовані та продовжені О. Танґад.
Ключові слова: етнологія, дослідження культури та релігії, фольклористика, міграція, дослідницькі проек-
ти, Польська академія наук, Національна академія наук України, Центр етнології та антропології сучасності,
польсько-українські дослідницькі проекти.
The article is dedicated to the centenary celebration of Ukrainian National Academy of Sciences. The importance
of Polish-Ukrainian borderlands investigation is emphasized. The collaboration of PAS and NASU in this direction is
analyzed. Mainly attention is paid to research trends of the Center of Ethnology and Anthropology of the Contemporaneity
PAS. In particular, the studies on religiousness, worship and secular rituals by PhD Kamila Baraniecka-Olszewska, ethnic,
migration and transcultural investigations by Dr hab Katarzyna Kość-Ryżko and the issues of the history of the research on
Mongolia analyzed and continued by PhD Oyungerel Tangad are described.
Keywords: ethnology, research on culture and religion, folkloristics, migration, research projects, Polish Academy
of Sciences, Ukrainian National Academy of Sciences, Center of Ethnology and Anthropology of the Contemporaneity,
Polish-Ukrainian research projects.
Science has no homeland, as human
knowledge covers the whole world...
Louis Pasteur
The jubilee celebration of the centenary of
existence of National Academy of Sciences of
Ukraine (NASU) provided not only the chance of
solemnize the 100th anniversary, which Ukrainian
nation is proud of, but also the ground for making
recapitulations and strengthening the international
scientific cooperation. The last century, falling for
the duration of the NASU, was a difficult time;
many things changed: the states’ borders, political
systems and alliances, ethnic divisions, as well as
living and working conditions of «ordinary» people.
These changes (their origin and effects) and the
transformation of traditional societies and culture
became the objects of interest of numerous research
disciplines, especially of those focusing on a human
being – on his activities, products of his works and
their functions. The specific issues in this field are
the domains of a. o. ethnography, ethnology and
cultural anthropology. It is rather difficult to make a
clear distinction between these three terms, which,
as a matter of fact, describe the same research object
and scope (at various stages of the development of
the discipline, its theoretical and methodological
development). Analogically, as the simplification is
www.etnolog.org.ua
ІМ
ФЕ
ISSN 01306936 * НАРОДНА ТВОРЧІСТЬ ТА ЕТНОЛОГІЯ* 1/2019
18
to limit, from time to time, the research issue to the
narrowly specified field and interpretation direction.
Ignoring the broader political and historical context
of some cultural phenomena and attributing them
to strictly specified positions, according to pre-
arranged criteria of territorial divisions, limits the
field of knowledge to single-sided perspective. This
is so for a few reasons – the most obvious of them is
the current shape of state borders, which not always
corresponds to actual national, cultural and ethnic
divisions. These divisions do not take into account
the social relations (the trans-border, transnational
and intercultural ones), existing between people,
who inhabit a given territory for years.
The artificial practice of fragmentation of
research fields usually follow from formal barriers,
e. g. the necessity of lowering costs, the difficulties
in accessing reliable material and human resources.
Yet, sometimes, the researchers are unwilling or
frightened to tackle the difficult issues 1, which are
either politically inconvenient or able to disrupt
the current status quo between the involved sides
(e. g. ethnic groups or nations) [18; 24]. That is
why the borderlands, although for some people
regarded as the sources of conflicts, (often taking
advantages of their isolated location, with the
sense of exterritoriality or even separatist desires)
are seen by many researchers as the regions with
extreme research value [11]. Some researchers see
the borderlands as a kind of prototypes of «social
laboratories», in which there can be observed (like
through a magnifying glass) the processes barely
visible in other regions, while in borderlands having
a clear course and strong dynamics [34].
The borderlands are extremely attractive also
for ethnologists and folklorists, who document
and analyze the products of thoughts and works
of people from the regions, where various cultural
impacts interweave. However, conducting the
field research in borderlands is an organizational
challenge and requires great cultural sensitivity
and a broad knowledge (including not only a local
history but also the knowledge of local authority
relations), this provides the access to the abundant
and invaluable knowledge. This is particularly
so, when field researches are conducted by the
competent, multinational and interdisciplinary
teams, e. g. consisting of researchers from
neighboring or, on the contrary, remote countries.
Yet, the latter case brings the danger of too big
cultural distance as well as of the lack of knowledge
of local mentality and historical context of
coexistence of different ethnic groups in the same
territory. This may disable understanding the
local uniqueness or capturing the genius loci and
hence it may be impossible to create the adequate
description and interpretation. The former case is
not free from difficulties, either, although it seems
to have more advantages.
Ignoring the problematic issues of local societies
coexistence with their broader historical, social and
political context is also the example of self-censorship
used by some researchers, who do not want to get
engaged into disputes, which are ambiguous and
polemical in nature. Such an attitude gives the
chance to preserve the safe distance, resulting from
the lack of involvement and understanding political
correctness in a peculiar way. This is associated
with various kinds of taboo, which science is not
free from, (e. g. with difficult parts of history,
long lasting and unresolved conflicts, complicated
relations between nations). Yet, the inconvenience
of some issues in public and mass media discourse
is, quite often, the encouragement for cultural
anthropologists and ethnologists, who willingly act
for groups experiencing marginalization, exclusion
and incomprehension 2 [33].
Such an attitude is not always understood by the
government, which is reflected in current situation
in Poland and in the planned reform of primary,
secondary and higher education, in which ethnology
was erased from the list of scientific disciplines.
The lack of any communication and agreement
between the representatives of scientists and current
Polish government as well as the unwillingness of
Polish government to comprehend the destructive
consequences of such a step raised great objection
in Polish and foreign humanists’ environment. The
actions of support of Polish humanists, organized
by students and international scientific authorities 3,
together with numerous petitions addressed to the
ministry responsible for the new Law on science
www.etnolog.org.ua
ІМ
ФЕ
19
З історії та теорії науки
(the so-called Ustawa 2.O/ Konstytucja dla
Nauki) 4, stay so far without any response or are
simply ignored. This is not the first evidence of the
repetitiveness of some disgraceful historical events
and of the incapability of drawing right conclusions
from previous experiences. It remains to hope
that ethnology – now practiced in Poland under
the name of «research on culture and religion»
will preserve its identity and methodological
distinctness, as well as the liberty of choice the
topics and ways of interpreting them, namely, its
intellectual freedom.
All the attempts to surpass the cognitive schemes
undoubtedly deserve the esteem and support (both
institutional and financial), although the results
of such studies not always turn out to be coherent
with common knowledge of a given topic so they
break many myths and stereotypes. Nevertheless
it seems to be the purpose and the meaning of
science practiced in a reliable way. The actions
taken towards establishing the interdisciplinary,
interdepartmental and international cooperation
give the chance to practice research in such a
way. Undertaking common research topics and
conducting in cooperation project in research teams
consisting of highly-qualified staff is the purpose,
which has been successfully realized for years by
The Rylsky Institute of Art Studies, Folklore and
Ethnology NAS Ukraine and Center of Ethnology
and Anthropology of the Contemporary, PAS.
The effects of their cooperation include not
only the substantive exchange, meetings and
discussions taking part in conferences, but also
publications and field research. The institutions
in question have carried out a few initiatives
together. We should mention at least the two latest
ones: the project carried out in 2012–2016 and
entitled: «Social and Cultural Transformations
connected with globalization and other social and
cultural changes» and the one initiated last year
and planned for 2018–2020, entitled: «Social
and cultural changes in the Context of European
mobility (Poland and Ukraine)».
The fundamental research objectives for this
project include, first of all, examining the character
of current migration processes taking place on both
sides of Polish-Ukrainian border. Poland is, in
this pair, the country, which receives and hosts the
citizens of the neighboring country, who come to it
to look for a job, education and work experience, but
also as refugees, looking for international protection.
We focus in our research on examining and
describing the social and cultural changes taking
place in both countries and caused by the processes
mentioned above. We are determined to examine
both the forms and ways of migration, and the
settlement strategies, mutual relationships between
guests and hosts and, finally, the impact of these
relationships on mutual perception and treatment.
The most interesting aspects for us are the effects
of migrations on the shape of social structures
(including the strength of family relations), on the
attachment to tradition, micro- and macro-economic
changes, the sense of individual and group identity,
and the transformation of cultural patterns of
functioning (namely styles of life, systems of values,
aspirations, etc.). We are determined to know the
practical effects of acculturation of guests and hosts,
which is a bilateral process and hence its effects are
experienced by both sides. On the basis of the
presence of many Ukrainian citizens in numerous
Polish towns and cities, their self-organization and
the broad range of their economic activity, we may
say that many of them found their homes in Poland
or at least good conditions for realizing professional
plans. Thus, we can say that fmany of them have
been successful in their adaptation. Yet, we know
that the process of acculturation and adjustment is
not always an easy one and the cost of migration
decisions is, sometimes, very high and usually
affects all the people included in the systems of
family relations, especially the children and aging
parents left in their homeland. In our project
cooperation we are particularly determined to know
these less positive and more implicit aspects of
migration decisions. We hope that our cooperation
will result in the knowledge of wide range of trans-
border mobility within the perspective of both
receiving and sending country (the factors known
from migration literature as push and pull) 5.
The fact that the issue being the subject of
the project is an up-to-date and widespread
www.etnolog.org.ua
ІМ
ФЕ
ISSN 01306936 * НАРОДНА ТВОРЧІСТЬ ТА ЕТНОЛОГІЯ* 1/2019
20
phenomenon, which brings important social and
cultural effects for both the society and individuals,
proves the validity of the realization of the project
itself. We should also mention here the institutional
and staff resources of the institutions involved. We
would like to outline the Polish partner, i. e. The
Center of Ethnology and Anthropology of the
Contemporary, and get our readers familiar with
the way it functions within the structure of Polish
Academy of Sciences.
Center of Ethnology and Anthropology
of the Contemporary. This is a research entity
specializing in ethnographic research, which
functions within the structure of Polish Academy
of Sciences (established in 1951) since 1954.
Yet, its name was changed a few times in the
course of its existence; initially it functioned as the
Department of Common Ethnography and later
on – the Department of Ethnology. Its current
name is Center of Ethnology and Anthropology of
the Contemporary (later: CEAC) and this name
was given to it about 10 years ago. From its very
beginning CEAC constitutes the common scientific
and research unit with various archeological and
historical brands. They all function together under
the common name of the Institute of Material
Culture, Polish Academy of Sciences, which was
established in 1953. This institution has been
named the Institute of Archeology and Ethnology,
Polish Academy of Sciences (Polish abbreviation
is IAE PAN) since 1992. This is the only
center in Poland, which gathers the researchers
practicing scientific disciplines previously practiced
as the distinct ones, e.g.: ethnography, ethnology,
anthropology, history of material culture of
both medieval and modern times, as well as the
prehistorical and medieval archeology of Polish
land, antic and common archeology.
The tradition of ethnology as an independent
scientific discipline allowed for working out many
theoretical and methodological proposals, which,
in turn, enabled the studies on all the spheres of
culture: the material, social and symbolic ones.
In order to get familiar with all these spheres,
ethnology uses both already existing sources
(e. g.: the historical, literary, linguistic and musical
ones) and the obtained ones: (e. g.: interviews,
photographs, audio and video records) as well as the
virtual ones (first of all the Internet, social media,
games, etc.). All these sources serve to examine
and describe the condition of man, his relationships
with other people and natural environment within
the constantly changing world.
The purpose of detailed analyses is to present
these issues within temporal perspective – the
perspective, which takes into account the past
and the present without avoiding the reflection
upon the future and the attempts to predict the
directions of the transformation of particular social
and cultural phenomena. Center of Ethnology and
Anthropology of the Contemporary within Institute
of Archeology and Ethnology, Polish Academy of
Sciences and its research staff attempts to meet
these challenges, that is why the Center and its staff
is divided into specialized research teams. The
first three of the four mentioned below function
nowadays; the fourth one has been dissolved some
time ago for formal reasons, although the research
in this field is still being carried out:
The Team for Research on Contemporary
Cultural Transformations (Zespół Badań
Współczesnych Transformacji Kulturowych)
It addresses the following issues: globalization of
culture and its effects, styles of life, cultural gender
(gender studies), customs and habits, popular
culture and media.
The Team for the Research on Ethnicity and
Multiculturality (Zespół Badań Etniczności i
Wielokulturowości)
The scope of the research carried out by this
team includes: ethnic and cultural identity, cultural
borderlines, migrations, trans-nationality, adaptation
strategies, ethnic and cultural stereotypes.
The Team for The Research on Local
Communities’ Culture (Zespół Badań Kultury
Społeczności Lokalnych)
The researchers in this team tackle the
following issues: the fact of living in communities
(wspólnotowość), local homelands (małe
ojczyzny), local authority elites, fabularization and
mythologization of space, local material culture and
folklore.
www.etnolog.org.ua
ІМ
ФЕ
21
З історії та теорії науки
The Team for the Research on Religiousness
and Ritual (Zespół badań nad Religijnością i
Rytuałem)
This team is interested in the following things:
the worship and rituals, new religious movements,
religious cults and syncretism, secular ceremonies
and rituals.
The territorial scope of the research carried
out within the above teams includes Poland (the
Carpats, Lesser Poland, Greater Poland, Mazovia,
Podlasie and Suwałki regions, Pomerania), the
former Soviet republics (Belarus, Lithuania,
Latvia, Moldova, Russia-Siberia, Ukraine),
Asia China, India, Mongolia and Tibet). The
logistics facilities of the Center consist of the
library, the archive of ethnographic field sources
and photograph materials, work rooms in Cracow
and Poznań, as well as the following periodicals
and publication: the monograph series «Biblioteka
Etnografii Polskiej», and the three journals, which
are highly scored on ERIH list: «Etnografia
Polska», «Ethnologia Polona», «Journal of Urban
Ethnology». Moreover, ethnologists, from the
very beginning of their work within Institute of
Archeology and Ethnology, Polish Academy of
Sciences, broadly cooperate with leading research
centers both in Poland and all over the world. The
most important ones are: University of Warsaw,
Jagiellonian University, Copernicus’ University in
Toruń, University of Wrocław, Adam Mickiewicz’s
University in Poznań, University of Silesia
(Katowice and Cieszyn), National Museum of
Ethnography in Warsaw, Museum of Asia and
Pacific, Karol’s University in Prague, Lithuanian
Academy of Sciences, National Ukrainian
Academy of Sciences, Latvian Academy of
Sciences, University of Bamberg, Hungarian
Academy of Sciences, etc.
We will present below the research fields, which
have been explored so far by the most engaged
persons taking part in the project, obviously, with
taking into account the object and the purposes of
the bilateral Polish-Ukrainian project.
The Research on religiousness, worship and
secular rituals. This research area conducted in
the CEAC IAE PAS is represented a. o. by
PhD Kamila Olszewska-Baraniecka (the current
head of the Center and the Polish coordinator of
the project in question). Her research interests
focus particularly on the following notions:
experience, performance and representation; and
these notions outline the direction of her field
and methodological quest. Within this analytical
trend, there also can be located her research
conducted within the anthropology of religion,
which is one of the most fundamental fields, in
which she explores the interpretational potential
of the categories of performance and experience.
The reflection upon the contemporary Catholic
religiousness is present in Kamila Olszewska-
Baraniecka’s work from the very beginning of her
career. The example here may be the studies on
Easter plays, Epiphany marches (A retinue of
Three Kings / Procession of Three Kings) 6 and
the mystery plays of Christ’s crucifixion in Poland
[1]. Her other works concerning the contemporary
religiousness deal with shaping and managing one’s
religious experience and with the impact of the so-
called sensational forms (Birgit Meyer) on shaping
religious experiences, on the tension between
programming religious experiences and behaviors
by the so-called religious elites and the efficiency
of pilgrims and the creative shaping of religious
life by them 7. In her analyses and interpretations
of these issues, she focuses on pilgrimages to
Kalwaria Pacławska and on Kalwaria Pacławska
itself as a pilgrimage sanctuary affecting the faithful
and forming their experiences through its material
and discursive character, as well as through its
localization – it is situated next to the border of
Poland with Ukraine [2; 3; 5].
Worth mentioning here is also the project
Olszewska-Baraniecka has terminated recently. It
concerns historical reconstructions, the attitude of
contemporary people to history and the «experience
of the past» 8. The research included, first of all,
the historical reconstructions from early middle
ages to the Second World War. The purpose of
the project was the studies on the experience of the
past and its vision in the contemporary culture, on
the way of legitimizing the experience and on its
object, i. e. historical reconstruction, understood
www.etnolog.org.ua
ІМ
ФЕ
ISSN 01306936 * НАРОДНА ТВОРЧІСТЬ ТА ЕТНОЛОГІЯ* 1/2019
22
here as a cultural phenomenon rather than the
method of obtaining the knowledge of history.
In her analyses she concentrated particularly on
historical reconstructors themselves. In her opinion,
the reconstructors combine in their work a few
levels: truth – presenting history «just as it was»;
constructs – representing the vision of the past;
and different meanings of time – the linear one
(history undoubtedly belongs to the past and it
cannot come back in the present), the non-linear
one (the past comes back in the performative
activities and strongly shapes the contemporary
times). Such a broad topic of research allowed
for forming theoretical framework concerning the
complex and heterogenous phenomenon, which,
quite often, is a controversial one; and hence it tends
to be the object of criticism. The attempts on the
part of reconstructors to experience history despite
its being apparently fleeting and, what is more, to
experience it authentically, were described by the
researcher as the practice of authenticity. This
notion organizes the interpretation of the WW2
historical reconstruction, which was presented in
detail in her latest book on the topic [5].
Ethnic, migration and transcultural research.
The examples of the research realized by the workers
of CEAC within this specialization are the projects
(either terminated or still finished) carried out by
one of the authors of this text, i. e. by Katarzyna
Kość-Ryżko. Her research so far concentrates on
two – seemingly completely distinct groups –
Polish repatriates from Kazakhstan [19; 20] and
the foreigners from the post-Soviet territories, who
apply for the refugee status in Poland [21; 22]. The
most outstanding feature of both groups is the fact
that they both start their travel with the conviction
that they will find safe and better living conditions.
The former resettle with the conviction that, in a
symbolic sense, they go to their homeland, while
the latter are convicted that they are no longer
able to live among their fellow countrymen and in
their homeland. Paradoxically, both groups, after
coming to the new places, experience alienation,
lack of understanding, culture shock and adaptation
difficulties, which the author analyzes in great
detail in her works [17]. She is convicted that the
repatriates and refugees constitute the opposite
mobility poles («into the homeland» and «out of
the homeland»), although at the ontological level
they are, first of all, migrants («people in their
way»). Both the so-far experience of the author and
her double education (ethnology and intercultural
psychology) constitute the appropriate basis for
carrying out the research in the multicultural and
ethnically diverse environment.
The issues, Katarzyna Kość-Ryżko is now
working upon, concern the situation of women
refugees, who stay in Poland alone with their
children 9. Research on this subject was carried
out under the grant of The National Center of
Sciences in the years 2014–2018. The project
included, in particular, the environment of women
refugees from the territory of the former Soviet
Union, mainly from Chechnya, Ingush Republic,
Kirghistan, Dagestan and Tajikistan, but also from
Ukraine, because of the big group of people from
this country, who have applied for the status of
international protection in Poland.
Most of women, who decide to escape from
their country of residence and to object to the
norms adopted in their country and community,
break a strong cultural taboo, so they get exposed
to the hostility and, in extreme cases, to «social
death». Many of them directly experience the fact
that their identity in the face of armed conflicts or
geopolitical changes is decomposed and becomes
problematic [13, pp. 98–99]. In the face of war,
violence and the exile, women are forced to redefine
their so far identification indicators based on local
tradition and group affiliation (e.g. the clan one),
which were functional in their culture of origin, but
not necessarily in the circumstances of migration
and new place of settlement.
Women migrants are often aware that in the new
circumstances they are forced to take masculine
roles and functions (the masculine ones according
to their culture). This makes them quite often feel
socially degraded, depreciated and «outrooted»
(disinherited) from their «natural» association
defined by their cultural gender roles. We should
also remember that many of them experienced
war trauma, so they suffer from numerous psycho-
www.etnolog.org.ua
ІМ
ФЕ
23
З історії та теорії науки
somatic disorders, which, together with PTSD,
makes them experience other psychological
disorders affecting the way they function in their
new environments. Lack of understanding and
social acceptance and the necessity to answer the
question: «Who am I now?» frequently result in the
sense of inadequacy, isolation and even exclusion.
The main purpose of the project is to examine
the impact of the situation, in which the women
found themselves and the very fact that they
are refugees/exiles, who left their own cultural
environment (the syndrome of the outrooted) the
outlaws. It is also very important to answer the
question: to what degree their culture of origin
becomes their heavy burden hindering their coping
with culture shock and their adaptation to the new
environment; and to what degree their culture
of origin becomes their treasure, giving them the
strength and determination for their daily live –
the factor, which broadens their psychological
perspective and the spectrum of their experience
of the world. Another question is, whether, in their
case, culture makes them more noble or humiliated
and, as in the title of Polish translation of Freud’s
book «is the source of suffering» [12]. In other
words, to what extent, their culture of origin is the
factor intermediating their (auto)stereotypization,
negative view of themselves, low self-esteem and
finally, the sense of stigmatization.
The research objective of the project being
discussed is also the analysis of the course of
shaping their own identity on the part of women
refugees, as well as the way, in which this process is
reflected in their self-description language and their
constructed biographic narration – in accordance
with the assumptions of creative identity theory
[28, pp. 82–83]. The important issue are
the categorizations used by the respondents to
describe their status before their escape and now
and the ethic, aesthetic, prestigious, intellectual,
psychological (and other) values, which women
refugees attribute to themselves depending on their
cultural affiliation.
The research on Mongolia realized in IAE
PAS. Ethnological research in Mongolia carried
out by Polish researchers have long tradition,
which is now being examined and described
by Oyungerel Tangad PhD. The tradition was
strengthened by both scientific and publication
success, appreciated by international and local
experts on Central Asia, and photographic
and source documentation gathered in the
course of the research. These achievements
were thoroughly revised last year. This was
done, because of the 80th birthday of professor
Sławoj Szynkiewicz – one of the most active
participants and a promoter of Asia research
expeditions realized by ethnologists from the
Polish Academy of Sciences 10. On the occasion,
the Center of Ethnology and Anthropology of
the Contemporary, PAS organized and hosted
a few scientific events, which gathered Polish
and international network of people interested
in Asia and Mongolia in both local and global
context. These events were in particular aimed
at the exchange of knowledge, establishing
research contact, popularization of the science
and promotion of ethnological research. The
specialist, who took scientific care of these events
was the second author of this article – Oyungerel
Tangad PhD.
The ethnological research in Mongolia was
initiated more than fifty years ago by professor
Witold Dynowski (1903–1986), an of many
years’ standing head of the Department of Polish
and Common Ethnography in the Institute of
Archeology and Ethnology (then still under the
name: the Institute of Material Culture History).
In accordance with the agreement made between
Polish Academy of Sciences and Mongolian
Academy of Sciences, in the years 1965–1980,
the group of Warsaw ethnologists (Danuta
Markowska, Lech Mróz, Jacek Olędzki, Zofia
Sokolewicz, Sławoj Szynkiewicz, Jerzy Wasilewski
and Iwona Kabzińska) carried out the research
expeditions under Dynowski’s supervision. This
was the broadest program of ethnographic field
research abroad after the Second World War.
What is more, Polish researchers were one of few
groups of foreign ethnologists conducting regular
research in Mongolia during the cold war. These
expeditions (including most of Mongolian territory,
www.etnolog.org.ua
ІМ
ФЕ
ISSN 01306936 * НАРОДНА ТВОРЧІСТЬ ТА ЕТНОЛОГІЯ* 1/2019
24
especially its central and west regions) resulted in
gathering the unique database concerning the social
situation, the customs and practices of pastoral
population in Mongolia. The database in question
provided the material for numerous publications,
doctoral and habilitation dissertations of Warsaw
University and Polish Academy of Sciences staff.
Apart from Witold Dynowski, one of the most
active participants of Mongolian expeditions was
professor Sławoj Szynkiewicz – longtime standing
staff member of IAE PAN. His works concerning
the systems of kin relations as well as the family
and state systems. Moreover his historical study on
Mongolian family were internationally appreciated
by anthropologists and ethnologists, among whom
Szynkiewicz is regarded as an authority within
Mongolian studies [32].
The 80th birthday of professor Szynkiewicz,
celebrated by Center of Ethnology and
Anthropology of the Contemporary IAE PAS
in 2018, became an occasion to organize a lot of
events dedicated to him. The first one was the
article devoted to his scientific achievements and
published in the institutional research periodic
«Etnografia Polska» (no. 61); the article was
entitled: «Related through the science – about the
researcher of Mongolian family [31].
In May 2018, in turn, there was a photographic
exhibition presented in Warsaw, Museum of
Asia and Pacific and entitled «The Memory of
the Steppe Past. Mongolia in 20th Century» 11.
The collection presented only a small part of
thousands of black and white photographs taken by
Szynkiewicz in Mongolia in 1970s. The exhibition
was presented for the second time in The Institute
of Archeology and Ethnology PAS in Warsaw,
during the anniversary conference held on 12th
of June 2018. It consisted of two parts; the first
one was solemn and the participants were the
representatives of Mongolia embassy as well as of
scientific and cultural environments from Poland
and central Asia. The second part was a scientific
session, in which outstanding Polish experts in
Asian issues and the researchers focusing their work
on Mongolia and China took part. Moreover, at the
end of the previous year there was the promotion
and the ceremony of giving the anniversary book
to professor Sławoj Szynkiewicz. The book was
specially dedicated to the professor and its title was:
«Global and local Asian perspectives» and was
edited by Kamila Baraniecka-Olszewska, Iwona
Kabzińska and Oyungerel Tangad (2018) 12.
The book was written with the support of The
Committee of Ethnological Sciences, Polish
Academy of Sciences and with financial support
of the Bureau of Popularization and Promotion
of Sciences, Polish Academy of Sciences. The
authors of the book are mainly Polish researchers
specializing in Asian issues in selected regions
of Mongolia, China, Buryatia and countries of
Central Asia. They represent various generations
of ethnologists, linguists and regionalists, but, first
of all, they are friends, colleagues and students of
professor Sławoj Szynkiewicz.
Mongolian issues have also the very important
place in the research interests of Oyungerel Tangad
PhD. She was born and brought up in Mongolia,
but she has been living in Poland for 25 years and
she studied ethnology at University of Warsaw.
There she defended her doctoral dissertation
entitled: «Political transformations in Mongolia
and the categories of traditional thinking in
culture». Her research interests so far concentrated
on looking for the adequate methodological tools
(in the sense of Western humanist sciences), which
would allow for the reliable description of traditional
culture and social phenomena, which take place
in contemporary Mongolia. The anthropological
works, which resulted from her participation in
numerous ethnological projects in Mongolia, are a
kind of analyses of particular cultural phenomena
at the level of the world of ideas; the presentation of
«thick description» of Mongolian realities, as well
as the attempt to translate the whole context of a
given description from one culture language to the
other. The example here may be Tangad’s book
entitled: «Gengis Khan’s heritage. Mongolian-style
democracy» (2013). It is devoted to, for example,
the cultural definition of an individual and his social
relations, connected with the categories of thinking,
which are unique for a given culture and which, in
the case of Mongolia, are based on the principles
www.etnolog.org.ua
ІМ
ФЕ
25
З історії та теорії науки
of logic completely different from the Western ones.
The analysis presented in this work proves that
the traditional categories of thinking are still the
essential element determining the behavior motives
of contemporary Mongolians. These categories,
because of the absence of corresponding notions
and terms in Western languages, are usually ignored
in social research on Mongolia. The comparative
analysis of such notions as the authority, morality,
family and the ideals of social relations in the
culture of the East and West (in their broad sense),
shows why the democracy institutions (associated
with the ideals of Enlightenment Europe of the turn
of 19th century), cannot function in Mongolian
circumstances.
This issue was continued and expanded in the
next project supervised by Oyungerel Tangad
PhD, and devoted to the analysis of Mongolian
voters’ behavior on the basis of Mongolian
presidential election in 2013. She presented,
within the project, the cultural interpretation of
good election result got by one of the candidates
Badmaanyambuu Bat-Erdene, known among
Mongolians, in particular, as many times
champion of Mongolian wrestling. Apart from
political anthropology, Oyungerel Tangad is
also interested in the reflection upon the cultural
definition of individual human being with respect
to the anthropology of morality. In her research
publication, Oyungerel Tangad seeks to present
the descriptions of non-Western cultures as
precise as possible; she also looks for theoretical
and methodological tools, which would allow for
taking into account the broadest possible scope of
the unique character of local cultures.
Conclusion. The circumstances accompanying
the celebration of centenary of establishing
National Academy of Sciences of Ukraine, apart
from those mentioned at the beginning, were
exceptional also for other reasons. Imposing the
martial law in some Ukrainian districts (from 28th
of November on for subsequent 30 days) disturbed
the daily routine, peace and the sense of safety
of many people. But, as we could observe, they
tried to live and work normally, kind of against all
of the things, which happen. The unstable social
and political situation in their country is reflected
not only in the current mood of the public, but
also in their thinking of the future, which is not
free from anxiety. Although it is difficult to plan
scientific research, let alone celebrating anything,
our hosts made much effort to make our stay in
Kiev pleasant and cognitively, professionally and
socially fruitful. The participation in the festival of
Ukrainian science is not only an honor and award,
but also the chance to get in contact with people,
who are fond of expanding their knowledge;
devoted to their work and full of dignity and
pride of being the members of Ukrainian nation.
The questions of cultural identity, community
membership and collective solidarity, despite many
differences between particular groups and plurality
of attitudes, are not just research categories, but,
as we could see during our stay in Kiev and talks
with Ukrainian researchers, the reality actually
experienced. We all realize, that it is difficult,
full of ambiguities and sometimes forces people
to redefine the notions adopted or to reject the
not adaptive schemes of functioning. But finally
acceptance the open attitude towards the grass-
roots initiated social and political transformations
leads towards the development and reaching
constructive consensus. They are the necessary
conditions of the stable economic development
and the improvement of material status of the
most poor parts of society and in particular the
intense cultural and intellectual work at the highest
world level. The abilities and aspirations of the
representatives of Ukrainian sciences are really
favorable factors in this respect. The proof is both
their current work and the whole of their scientific
achievements in numerous disciplines, which they
have been making for hundred years of NASU
existence.
President of Ukraine Petro Poroshenko,
who was present at the anniversary celebration in
National Opera of Kiev, also emphasized that. In
his speech, he highlighted the role played by the
scholars from National Academy of Sciences of
Ukraine in building up national self-consciousness
and intra-group identification (the ethnic, linguistic
and cultural one). A significant role in documenting
www.etnolog.org.ua
ІМ
ФЕ
ISSN 01306936 * НАРОДНА ТВОРЧІСТЬ ТА ЕТНОЛОГІЯ* 1/2019
26
and popularizing both material and immaterial
national heritage was played by ethnologists
and folklorists from NASU, whom we have the
pleasure to cooperate with. And although we live in
difficult times, in which many nations, groups and
individuals are really anxious about their future and
self-determination, we hope that scientific progress
and education will contribute to the improvement of
living conditions all over the world.
That is why, on this very important occasion,
we wish our Ukrainian colleagues from NASU
the appreciation of their research potential and the
role of their work in the civilizational and social
development of their country. First of all, we wish
them the optimal working conditions in order for
them to be able to realize their bravest plans and
research ideas. Instead of conclusion, it is worth
recalling the words of the former USA president
Barrack Obama, as they are still relevant and, what
is more, become more and more relevant everyday,
which we can see, if we follow daily information
services. Barrack Obama said:
«Today, more than at any other time, science
seems to be the key to survive, both for our planned
and for us as a nation and for our well-being and
safety. It is time to treat science again as one of
the most important parts of our lives» (B. Obama,
Radio Information Agency).
1 There are many issues in Polish-Ukrainian
relationships, which are regarded as difficult. They
are tackled with great care, but lately with a bit more
courage and understanding on both sides, which
is a good thing. The examples of the publications
concerning ethnic and cultural issues of Polish-
Ukrainian borderland are: [9; 10; 16; 35].
2 So far, there is no clear definition of Engaged
Anthropology, but it is regarded as a branch of
Applied Anthropology. Its disciplinary distinctness is
proved by the attitude of a researcher, his willingness
to get involved and to be helpful. Moreover,
involved anthropology is characterized by activism
and focusing on the practical dimension of the
research; this is often criticized by the opponents
of such an research attitude as a non-scientific
one. The issues explored by the representatives of
this branch of anthropology include e. g.: social
exclusion, discrimination, the effects of poverty,
social prejudices and marginalization. In Poland the
following authors published their works within this
branch: Hana Czervinkova (2011, 2012), Inga Kuźma
(2015), Adrianna Surmiak (2014).
3 More on this at: http://obywatelenauki.pl/2018/10/
w-zwiazku-z-wypowiedzia-min-gowina-o-roli-on-
w-utworzeniu-dyscypliny-nauki-o-kulturze-i-religii/,
access 23.01.2019; http://allegralaboratory.net/
collectiveletter-against-the-eradication-of-polish-
anthropology/, access 25.01.2019. Also, there one
can express his/her support for the representatives of
ethnology and cultural anthropology in Poland.
4 The complete text of the bill «Prawo o
szkolnictwie wyższym i nauce» can be downloaded
from http://konstytucjadlanauki.gov.pl/pobierz-
ustawe, access 22.12.2018.
5 The theory of migration based on push-pull
factors was developed by Everett Lee. It presupposes
that the migration decision depends on the balance
of push factors in the place of origin and the pull
ones in the destination place. The decision is shaped
by indirect barriers and individual characteristics
of migrants; these are both positive and negative
factors. The positive ones are, for example: family
relations, emotional bond with the place of origin
(the factors hindering migration and making the
migration decision difficult), a well-paid job, the
chances of earning additional money, the chance of
professional development in the destination place
(pull factors). The negative ones, in turn, are the
following: lack of the job, poor living conditions,
lack of good prospects, experiencing violence in
the place of origin (push factors). The negative
ones may also include language barrier and the
difficulties in assimilation to the new environment
in the destination place (the factors making the
migration decision difficult) [25].
6 The Epiphany march is a kind of nativity play
celebration carried out on 6th of January. Now it is a
mass event, but initially (from 2005) it was celebrated
by one of Warsaw Catholic schools (the school was
run by the society called «Sternik»). In 2009 this
traditional play was performed in the city space in
the form of outdoor nativity play. It has grown and
got extremely popular since 2009, and now it is
performed not only in Poland but also abroad (Orszak
Trzech Króli website).
Notes
www.etnolog.org.ua
ІМ
ФЕ
27
З історії та теорії науки
7 The research was carried out in the years 2007-
2014 within the research grant of National Center of
Sciences (NCN) entitled: «Multisensory Religious
Imageries in Selected Catholic Shrines in South-
Eastern Poland», (no UMO-2013/11/B/HS3/01443),
and its manager was Magdalena Lubańska PhD.
8 The research conducted in the years 2011–2014
within the grant of NCN, entitled: «Experience of the
past. Anthropological study of history representations
in the contemporary Polish culture» (no UMO-
2011/03/B/HS3/04686).
9 The research project in question entitled
«Self-perception of refugee women in Poland in
the context of stereotypes and traditional gender
roles and their impact on the identity and cultural
adaptation» was financed by NCN; no UMO-
2014/15/B/HS3/02462.
10 Among other participants of initial Mongolian
expeditions realized by the ethnologists from Polish
Academy of Sciences were: Iwona Kabzińska,
Danuta Markowska, Lech Mróz, Jacek Olędzki, Zofia
Sokolewicz, Jerzy Wasilewski.
11 The exhibition was the part of The Second
International Mongol Conference entitled: «Mongolia
and the Mongols: Past and Present» in Warsaw. It
was sponsored by the following institutions: The
Department of Oriental Sciences, University of
Warsaw; The Museum of Asia and Pacific; The
Institute of Archeology and Ethnology, Polish
Academy of Sciences with the financial support from
The Ministry of Education, Culture, Sciences and
Sport of Mongolia.
12 The book in question is available at http://rcin.
org.pl/dlibra/publication?id=87467&from=&dirids=1
&tab=1&lp=1&QI=
1. Baraniecka-Olszewska K. (2013) Ukrzyżowani.
Współczesne misteria męki Pańskiej w Polsce (Seria
Monografie FNP). Toruń: Wydawnictwo UMK, 2013.
2. Baraniecka-Olszewska K. (2016) Управление
чувственными формами: оптимизация, максими-
зация и эффективность. Торжество в Кальварии
Пацлавской. Государство, религия, церковь в Рос-
сии и за рубежом, no. 3, vol. 34, pp. 148–171.
3. Baraniecka-Olszewska K. (2017) Stereotypes
in the Service of Anthropological Inquiry: Pilgrims
from Ukraine in the Kalwaria Pacławska Sanctuary.
Ethnologia Polona, vol. 38, pp. 89–106.
4. Baraniecka-Olszewska K. (2018) Reko-rekone-
sans: praktyka autentyczności. Antropologiczne stu-
dium odtwórstwa drugiej wojny światowej w Polsce.
Kęty: Wydawnictwo Derewiecki.
5. Baraniecka-Olszewska K. (2018) Natura Sanat:
On Ecological Aspects of Healing Miracles in Kal-
waria Pacіawska, Poland. Journal of Global Catholi-
cism, vol. 2, issue 2, pp. 26–55.
6. Baraniecka-Olszewska K., Kabzińska I., Oyun-
gerel T. (ed.) (2018) Lokalne i globalne perspektywy
azjanistyczne: księga jubileuszowa dla Profesora
Sławoja Szynkiewicza. Warszawa: Instytut Archeolo-
gii i Etnologii PAN, Polska Akademia Nauk.
7. Červinkova H. (2012) Badania w działaniu i
zaangażowana antropologia edukacyjna. Teraźniej-
szość – Człowiek – Edukacja, no 1 (57), pp. 7–18.
8. Červinkova H., Gołębniak D. (ed.) (2010) Ba-
dania w działaniu: Pedagogika i antropologia zaan-
gażowane (translation of many translators). Wrocław:
Wydawnictwo Naukowe DSW.
9. Cisel’ski T., Čapevs’ki E., Kušnir V. (ed.) (2007)
Polâki na pivdni Ukraîni ta v Krimu. Odessa: Odes’kij
Nacional’nij Universitet im. I. I. Mečnikova; Olsztyn:
Polskie Towarzystwo Historyczne – Oddział w Ol-
sztynie; Opole: Wydział Historyczno-Pedagogiczny
Uniwersytetu Opolskiego; Wrocław: Dolnośląska
Szkoła Wyższa Edukacji Towarzystwa Wiedzy Po-
wszechnej we Wrocławiu.
10. Domagała B. (2009) Ukraińcy na Warmii i
Mazurach: studium procesów asymilacji. Olsztyn:
Towarzystwo Naukowe, Ośrodek Badań Naukowych
im. Wojciecha Kętrzyńskiego.
11. Fedorovyč R. (2013) Studiî z ukraînsko-
-pol’skogo etnokul’turnogo pograniččâ. L’viv :
L’viv’skij nacional’nij universitet im. Ivana Franka.
12. Freud Z. (2013) Kultura jako źródło cierpień
[w org. Das Unbehagen in der Kultur, Wien 1930].
Warszawa: Aletheia.
13. Fricker M. (2006) Powerlessness and Social
Interpretation. Episteme: A Journal of Social Episte-
mology, vol. 3, 1–2, рp. 96–108.
14. Grünberg K., Sprengler B. (2005) Trudne są-
siedztwo: stosunki polsko-ukraińskie w X–XX wieku.
Warszawa: Książka i Wiedza.
15. Kamocki J. et al. (2008) Polska – Ukraina:
pogranicze kulturowe i etniczne. Wrocław: Polskie
Towarzystwo Ludoznawcze.
16. Konieczny Z. (2010) Polacy i Ukraińcy na
ziemiach obecnej Polski w latach 1918–1947: zarys
problematyki. Przemyśl: Archiwum Państwowe, Pol-
skie Towarzystwo Historyczne; Oddział: Przemyskie
Towarzystwo Archiwistyczne «Archiwariusz».
Bibliography
www.etnolog.org.ua
ІМ
ФЕ
ISSN 01306936 * НАРОДНА ТВОРЧІСТЬ ТА ЕТНОЛОГІЯ* 1/2019
28
17. Kość-Ryżko K. (2011) Between strange-
ness and familiarity. The process of accultura-
tion in the psycho-social approach. Українське
мистецтвознавство: матеріали, дослідження,
рецензії / National Academy of Sciences, Ukraine,
Rylsky Institute of Art Studies, Folkloristics and
Ethnology, Kiev, vol. 11, pp. 302–309. URL: http://
mdue_2013_12_38 (1).pdf.
18. Kość-Ryżko K. (2013) Etnolog w labiryncie
znaczeń kulturowych. Psychologiczne wyzwania ba-
dań terenowych. I. Kuźma (ed.) Tematy trudne. Sy-
tuacje badawcze. Łódź: Wydawnictwo Uniwersytet
Łódzki, pp. 15–46.
19. Kość-Ryżko K. (2014) Wykorzenieni. Dylema-
ty samookreślenia polskich repatriantów z Kazach-
stanu. Studium etno-psychologiczne. (Seria: Biblio-
teka Etnografii Polskiej, vol. 60). Warszawa: Instytut
Archeologii i Etnologii PAN.
20. Kość-Ryżko K. (2015) Identity dilemmas of
Polish repatriates from Kazakhstan –between fulfil-
ment, hope and disappointment. Ethnologia Polonіa,
no 36, pp. 209–236.
21. Kość-Ryżko K. (2015), Tożsamość (de-)kon-
struowana czy (re-)konstruowana? Enkulturacja ma-
łoletnich uchodźców z Czeczenii w Polsce. Etnogra-
fia Polska, vol. 59, pp. 5–29.
22. Kość-Ryżko K., Czerniejewska I. (2012)
Uchodźcy w Grupie i Czerwonym Borze – różne
miejsca i różne światy? Wpływ warunków osiedlenia
na proces adaptacji. M. Buchowski, J. Schmidt (ed.).
Imigranci: między izolacją a integracją. Poznań: Wy-
dawnictwo Nauka i Innowacje, pp. 187–213.
23. Kuźma I. (2015) Domy bezdomnych. Badania
sytuacji kryzysowych. Łódź: Wydawnictwo Uniwer-
sytetu Łódzkiego.
24. Kuźma I. (red.) (2013) Tematy trudne, Sytuacje
badawcze. Łódź: Wydawnictwo Uniwersytet Łódzki.
25. Lee E. (1966) A Theory of Migration. Demo-
graphy, vol. 3, no. 1, pp. 47–57.
26. Obama B. URL: https://pl.wikiquote.org/wiki/
Barack_Obama; https://pl.wikiquote.org/wiki/Nau-
ka, access 22.12.2018.
27. Orszak trzech Króli [A Retinue of Three Kings/
Procession of Three Kings]. URL: http://orszak.org/
historia-orszaku-trzech-kroli, access 12.1.2019.
28. Plummer K. (2001) Documents of Life 2: An
Invitation to a Critical Humanism. London: Sage.
29. Surmiak A. (2014) Antropologia kłamstwa?
Badania nad kłamstwem w perspektywie antropolo-
gii społeczno-kulturowej. Kultura i Społeczeństwo,
no 4, pp. 201–224.
30. Tangad O. (2013) Scheda po Czyngis Chanie.
Demokracja po mongolsku. Warszawa: Collegium
Civitas, Wydawnictwo Trio.
31. Tangad O. (2017) Spokrewniony przez na-
ukę – o badaczu rodziny mongolskiej. Dla Profesora
Sławoja Szynkiewicza w 80. rocznicę urodzin. Et-
nografia Polska, vol. 61, pp. 241–245. URL: http://
rcin.org.pl/dlibra/docmetadata?id=65952, access
28.12.2018.
32. Tangad O. (2018) Polskie ekspedycje etnolo-
giczne w Mongolii i refleksje wokół przekładu kultu-
rowego. Doświadczenia «z terenu». Baraniecka-Ol-
szewska K., Kabzińska I., Oyungerel T. (ed.). Lokalne
i globalne perspektywy azjanistyczne: księga jubile-
uszowa dla Profesora Sławoja Szynkiewicza. War-
szawa: Instytut Archeologii i Etnologii PAN, Polska
Akademia Nauk.
33. Wróblewski F., Sochacki Ł., Steblik J. (ed.)
(2010) Antropologia zaangażowana (?). (Seria: Prace
Etnograficzne zeszyt 38). Kraków: WUJ.
34. Zowczak M. (2011) Antropologia, historia a
sprawa ukraińska. O taktyce pogranicza. Lud, vol. 95,
pp. 45–67.
35. Zowczak M. (ed.) (2010) Na pograniczu «no-
wej Europy»: polsko-ukraińskie sąsiedztwo. Warsza-
wa: Wydawnictwo DiG.
Резюме
Ювілейні заходи з нагоди заснування Національної академії наук України (НАНУ) не лише
надали можливість урочисто відзначити 100 річницю, якою пишається український народ, але
також стали підґрунтям для узагальнення та посилення міжнародної наукової співпраці. Сторіччя
діяльності НАН України – доволі складний період. Багато речей змінилося: державні кордони,
політичні устрої і союзи разом з умовами життя і праці пересічних людей, час від часу виникають
етнічні конфлікти. Ці зміни (їх ґенеза та наслідки) й викликали трансформації традиційних сус-
пільств і культур, стали предметом зацікавлення численних дослідницьких дисциплін, особливо
тих, що зосереджують увагу на діяльності людини та культурній спадщині. Подібні питання на-
лежать до царини етнографії / етнології та культурної антропології. Доволі складно чітко роз-
www.etnolog.org.ua
ІМ
ФЕ
29
З історії та теорії науки
межувати ці три терміни, які насправді описують той самий дослідницький предмет і простір (на
різних етапах розвитку дисципліни, виробленні її теоретичних підходів та методології). Аналогіч-
но, як спрощення час від часу обмежує дослідницьку проблему до вужчої, точно визначеної галузі
та наукового напряму. Відбувається ігнорування ширшого політико-історичного контексту певних
культурних явищ і віднесення їх до чітко окреслених позицій, відповідно до заздалегідь обраних
критеріїв територіального поділу, обмеження сфери досліджень до однобічної перспективи. Цьому
є кілька причин – найочевиднішою з них є та, що кордони не завжди відповідають реальному
національному, культурному й етнічному складу. Ці поділи не впливають на міжнаціональні та
міжкультурні взаємини між людьми, які мешкають на цій території роками.
Штучна практика звуження дослідницької сфери зазвичай спричинена формальними пере-
шкодами, як-от: необхідність зменшити витрати, труднощі в отриманні достовірної інформації та
забезпеченні людськими ресурсами. Дослідники ще іноді не хочуть чи остерігаються займатися
складними питаннями 1, які є політично незручними, або здатними зруйнувати нинішній статус-
кво між етнічними групами чи державами [18; 24]. Тому пограничні терени, які хоча і вважаються
певними людьми джерелом конфліктів, багатьма дослідниками розглядаються як регіони, що ма-
ють надзвичайну наукову цінність [11]. Низка вчених вбачає в пограничних теренах різновид про-
тотипів «соціальних лабораторій», у яких можна спостерігати (нібито через збільшувальне скло)
процеси функціонування та їх динаміку, що менш характерні для інших регіонів [34].
Також пограничні терени є надзвичайно привабливими для етнологів і фольклористів, які фік-
сують та аналізують специфіку менталітету й матеріальної спадщини груп населення з регіонів, де
поєдналися різні культурні впливи. Однак проведення польового дослідження на пограниччі є орга-
нізаційним викликом і вимагає культурної толерантності й широкої обізнаності (включаючи не лише
локальну історію, але й взаємини з місцевою владою), що дозволить отримати ґрунтовні та важливі
результати дослідження. Варто, щоб у складі експедицій були компетентні науковці міждисциплі-
нарного профілю, представники сусідніх або віддалених країн. Але остання обставина має небезпеку
доволі значної культурної відстані, як і браку знань місцевого менталітету й історичного контексту
співіснування різних етнічних груп на одній території. Це може завадити розумінню місцевої уні-
кальності чи захопленню genius loci й відповідно унеможливить створення адекватного опису і тлу-
мачення. Хоча обидва випадки не позбавлені труднощів, вважаємо, що перший має більше переваг.
Ігнорування проблематичних питань співіснування місцевих громад із їхнім ширшим історич-
ним, соціальним і політичним контекстом є також прикладом самоцензури, що її використовують
деякі дослідники, котрі не хочуть вступати в полемічні суперечки. Подібне ставлення дає можли-
вість зберегти певну дистанцію. Це асоціюється з різними видами перепон, від яких наука не є
вільною (наприклад, історичні події, довготривалі й невирішені конфлікти, складні стосунки між
народами). Також доволі часто недоречність певних питань у громадському та медійному дискур-
сах полягає в заохочуванні культурних антропологів і етнологів, які активно працюють із групами,
що переживають маргіналізацію 2 [33].
Подібне ставлення не завжди є зрозумілим для уряду, що відображається в сучасній ситуації
у Польщі та запланованій реформі початкової, середньої і вищої освіти, у якій етнологію вилу-
чили зі списку наукових дисциплін. Брак спілкування й порозуміння між представниками науки
та сучасною польською державою, як і небажання польського уряду осягнути руйнівні наслідки
такого кроку, спричинили значний протест у середовищі польських і закордонних гуманітаріїв. Дії
з підтримки польських гуманітаріїв, організовані студентами та міжнародними науковими авто-
ритетами 3, разом із численними клопотаннями, адресованими до міністерства, відповідального за
новий Закон про науку (так званий Закон 2.0. «Конституція для науки») 4, дотепер залишаються
без відповіді або просто ігноруються. Це не перше свідчення повторення минулого негативного
www.etnolog.org.ua
ІМ
ФЕ
ISSN 01306936 * НАРОДНА ТВОРЧІСТЬ ТА ЕТНОЛОГІЯ* 1/2019
30
досвіду і неспроможності зробити правильні висновки, спираючись на попередні досягнення. За-
лишається лише сподіватися, що етнологія, яка наразі існує в Польщі під назвою «наука про куль-
туру та релігію», збереже свою ідентичність і методологічну виразність, як і незалежність вибору
тем і способів їхнього тлумачення, тобто свою інтелектуальну свободу.
Розробка спільних тем і проектів у співпраці дослідницьких колективів, які складаються з ви-
сококваліфікованих фахівців – мета, що її упродовж років успішно реалізують співробітники Ін-
ституту мистецтвознавства, фольклористики та етнології ім. М. Т. Рильського НАН України й
Центру етнології та антропології сучасності Інституту археології та етнології ПАН. Результати їх-
ньої співпраці – це не лише науковий обмін, зустрічі й дискусії на конференціях, але й публікації та
польові дослідження. Упродовж останніх років було реалізовано декілька спільних задумів, серед
яких варто згадати два останні: міжакадемічні проекти «Соціально-культурні зміни в суспільствах
Польщі та України» (2014–2016) й «Суспільно-культурні зміни в контексті європейської мобіль-
ності (Польща та Україна)» (2018–2020).
Важливу роль у документуванні та популяризації матеріальної і нематеріальної національної
спадщини зіграли етнологи та фольклористи ІМФЕ ім. М. Т. Рильського НАН України, з якими
ми маємо честь співпрацювати. І хоча ми живемо у важкі часи, коли багато народів, спільнот і осо-
бистостей насправді занепокоєні своїм майбуттям і самовизначенням, сподіваємося, що науковий
поступ і освіта значно покращать умови життя в усіх країнах.
Тому, користуючись нагодою, бажаємо нашим українським колегам з НАН України отримати
належну оцінку їхнього дослідного потенціалу та ролі їхньої роботи в цивілізаційно-суспільному
розвитку країни. Насамперед бажаємо їм оптимальних умов праці, аби втілити в життя найсмі-
ливіші плани та дослідницькі ідеї. Замість висновку варто згадати слова колишнього президента
США Барака Обами, оскільки вони і сьогодні актуальні, ба більше – щодня стають доречніши-
ми, як ми бачимо, коли пильно стежимо за даними інформаційних служб. Барак Обама зазначив:
«Сьогодні більше, аніж будь-коли, наука видається ключем до виживання як планети в цілому, так
і для нас як нації, нашого добробуту і безпеки. Знову прийшов час ставитися до науки як до однієї
з найважливіших складових буття» (Б. Обама, Радіо-інформаційна агенція).
Примітки
1 В українсько-польських взаєминах чимало
питань, які вважаються складними. Ними займа-
ються з обережністю, але останнім часом з ро-
зумінням з обох сторін, що є гарним знаком. По-
казовими є публікації, що стосуються етнічних і
культурних проблем на польсько-українському
пограниччі [9; 10; 16; 35].
2 Дотепер немає чіткого визначення антро-
пології «залучення», але вона розглядається як
галузь прикладної антропології. Її дисциплінар-
на відмінність доведена ставленням дослідни-
ка, його бажанням бути залученим і корисним.
Більше того, антропологія «співучасті» характе-
ризується активністю та сконцентрованістю на
практичному вимірі дослідження; це часто кри-
тикується опонентами такого ставлення як нена-
уковий підхід. Питання, що їх досліджують пред-
ставники цієї галузі антропології, включають:
суспільне виключення, дискримінацію, наслідки
збіднілості, суспільне упередження (забобони) та
маргіналізацію. У Польщі опублікували праці за
цією тематикою Хана Червінкова (2011, 2012), Інґа
Кузьма (2015), Адріанна Сурмяк (2014).
3 Більше про це за посиланнями: http://
o by w a t e l e n a u k i .p l / 2 018 /10 / w-z w i a z k u -z -
w y p o w i e d z i a - m i n - g o w i n a - o - r o l i - o n - w -
utworzeniu-dyscypliny-nauki-o-kulturze-i-religii/,
access 23.01.2019; http://allegralaboratory.net/
collectiveletter-against-the-eradication-of-polish-
anthropology/, access 25.01.2019. Також тут можна
висловити підтримку представникам етнології та
культурної антропології у Польщі.
4 Повний текст законопроекту «Prawo o
szkolnictwie wyższym i nauce» див.: http://
konstytucjadlanauki.gov.pl/pobierz-ustawe, access
22.12.2018.
www.etnolog.org.ua
ІМ
ФЕ
|