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Etnografia Polska Lxiii INSTYTUT ARCHEOLOGII I ETNOLOGII POLSKIEJ AKADEMII NAUK ETNOGRAFIA POLSKA LXIII Zeszyt 1–2 Warszawa 2019 REDAKTOR: JOANNA MROCZKOWSKA Z-ca redaktora: Anna Woźniak ZESPÓŁ REDAKCYJNY: Maria Dębińska, Łukasz Smyrski CZŁONKOWIE RADY REDAKCYJNEJ: Dagnosław Demski, Joachim Otto Habeck (Niemcy), Agnieszka Halemba (Niemcy/Polska), Iwona Kabzińska, Roman Ignatiew (Rosja), Wojciech Lipiński, Janusz Mucha, Wiaczesław Stepanow (Mołdawia) RECENZENCI ARTYKUŁÓW: Kamila Baraniecka-Olszewska, Juraj Buzalka, James Bjork, Dominika Czarnecka, Dorota Dias-Lewandowska, Jarosław Derlicki, Mariusz Filip, Honorata Jakubowska, Zbigniew Jasiński, Krzysztof Jaskułowski, Iwona Kabzińska, Marcin Kafar, Ewa Kopczyńska, Amanda Krzyworzeka, Magdalena Kwiecińska, Magdalena Lubańska, Agata Maksimowska, Alicja Mroczkowska, Jacek Nowak, Mikołaj Olszewski, Helena Patzer, Michał Rydlewski, Sławomir Sikora, Katarzyna Smyk, Łukasz Smyrski, Andrzej Szpociński, Magdalena Ślusarczyk, Kyunney Takasaeva (Kunnej Takaahaj) Adres Redakcji: Al. Solidarności 105, 00-140 Warszawa E-mail: [email protected] http://www.iaepan.edu.pl/etnografia.html Koncepcja okładki: Iwona Kabzińska Autor projektu grafiki na okładce: Rafał Śmiałecki Redakcja tomu: Maria Dębińska, Joanna Mroczkowska, Łukasz Smyrski Redakcja merytoryczna bloku „The politics of heritages and Kraków’s cityscape”: Kamila Baraniecka-Olszewska, Anna Niedźwiedź Korekta: Maryla Broda, Elwira Wyszyńska, Redakcja i Autorzy Tłumaczenie artykułów autorstwa, Moniki Golonki-Czajkowskiej, Iwony Kabzińskiej, Alicji Soćko-Muchy oraz proofreading artykułu Kamili Baranieckiej-Olszewskiej: Michelle Granas Etnografia Polska © Copyright 2019. All Rights Reserved Przygotowanie i wydanie czasopisma „Etnografia Polska” w latach 2019 i 2020 w wersji drukowanej i udostępnienie na platformie OJS” – zadanie finansowane w ramach umowy 651/P-DUN/2019 ze środków Ministerstwa Nauki i Szkolnictwa Wyższego przeznaczonych na działalność upowszechniającą naukę. No part of this journal may be reproduced, in any forms or by any means, without permission in writing from the publisher. Etnografia Polska is regularly indexed/abstracted in the International Bibliography of the Social Sciences, International Bibliography of Book Reviews of Scholarly Literature, Anthropological Index Online, Central European Journal of Social Sciences and Humanities, Bibliografia Etnografii Polskiej, European Reference Index for Humanities (ERIH) and SCOPUS. Printed in Poland PL ISSN 0071-1861 DOI: 10.23858/EP63.2019 Skład: Zakład Wydawniczy Letter Quality, tel. 607 217 879 Druk: ……..... SPIS TREŚCI ARTYKUŁY H a l e m b a A g n i e s z k a – Postreligijne i niereligijne wykorzystanie budynków kościel- nych na przygraniczu polsko-niemieckim ........................................... 5 Postreligious and nonreligious use of church buildings in the Polish-German borderland 22 R u t k o w s k a B o g n a – Zamieszkując „pogranicze”. Migracja przygraniczna z Polski do Niemiec w doświadczeniach dzieci i rodziców ....................................... 23 Inhabiting „borderland”. Transborder migration from Poland to Germany in the experi- ence of parents and children ....................................................... 41 Tr z e s z c z y ń s k a P a t r y c j a – Widok i przestrzeń. Konstruowanie krajobrazów w Bieszczadach ................................................................... 43 View and space. On constructing landscapes in the Bieszczady region . 58 L i p i ń s k i Wo j c i e c h – Wybory religijne i dyskusje o tożsamości w Republice Sacha . 59 Religious choices and debates about identity in the Sakha Republic . 76 P o m i e c i ń s k i A d a m – Etnologia nieoczywista. Śladami Jana Stanisława Bystronia sto lat później .................................................................... 77 Unobvious ethnology. In the footsteps of Jan Stanisław Bystroń a hundred years later . 93 G ó r s k i K a r o l – „Gęsta partycypacja” – somatyczne zanurzenie w działaniu. Antropolog w obszarze sztuk i sportów walki ................................................... 95 “Thick participation” – somatic immersion in action – anthropologist in the field of the martial arts ....................................................................... 111 K a b z i ń s k a I w o n a – The dying of Czerniakowskie lake, the dying of quiet: from a hi-fi to a lo-fi soundscape .............................................................. 113 THE POLITICS OF HERITAGES AND KRAKÓW’S CITYSCAPE Baraniecka-Olszewska Kamila, Niedźwiedź Anna – Politics of heritages and Kraków’s cityscape: introduction to the special section ........................... 133 G o l o n k a - C z a j k o w s k a M o n i k a – Between ennoblement and exclusion: heritage policies in Kraków ................................................................ 137 B a r a n i e c k a - O l s z e w s k a K a m i l a – The state historical policy and the default religious heritage in Poland: on introducing pagan heritage to the public sphere in Kraków . 155 K a j d e r K a j a – State politics and local celebrations: Commemorations of Kraków’s Jewish past ....................................................................... 169 N i e d ź w i e d ź A n n a – Global catholicism, urban heritage, national politics: the 2016 World Youth Day in Kraków ....................................................... 185 S o ć k o - M u c h a A l i c j a – From “tradition” to “intangible heritage”: Kraków’s Nativity-scene craft ............................................................... 205 ARTYKUŁY RECENZYJNE, RECENZJE Magdalena Zowczak (red.), Catholic Religious Minorities in the Times of Transformation. Comparative Studies of Religious Culture in Poland and Ukraine, tłum. Joanna Fomina, Peter Lang, Berlin, Bern, Bruxelles, New York, Oxford, Warszawa, Wien 2019, ss. 428, fotografie – Kamila Baraniecka-Olszewska ......................................... 227 Zbigniew Benedyktowicz, Elementarz tożsamości. Antropologia współczesna – antropologia kontekstowa, Wydawnictwo Czarne, Wołowiec 2016, ss. 570, fotografie – Kamil Lipiński ................................................................. 230 Informacja dla autorów ................................................................ 235 ARTYKUŁY „Etnografia Polska”, t. LXIII, 2019, z. 1–2 PL ISSN 0071-1861 DOI: 10.23858/EP63.2019.001 AGNIESZKA HALEMBA Instytut Archeologii i Etnologii, PAN POSTRELIGIJNE I NIERELIGIJNE WYKORZYSTANIE BUDYNKÓW KOŚCIELNYCH NA PRZYGRANICZU1 POLSKO-NIEMIECKIM Niemalże w każdej wsi położonej w północnej Brandenburgii i na Pomorzu Przed- nim (Vorpommern) jest kościół. Najczęściej to niewielki średniowieczny kamienny budynek, odnowiony i starannie utrzymany, stojący pośród regularnie koszonej trawy. W większości nabożeństwa odbywają się stosunkowo rzadko – czasem raz na miesiąc, czasem tylko jeden-dwa razy w roku. Jednak kościoły te nie są na ogół przekształcane w domy kultury, kawiarnie, galerie sztuki czy mieszkania. Co prawda czasem odbywają się w nich koncerty czy wystawy, jednak, w przeciwieństwie do budynków kościelnych w wielu innych częściach Europy, włączając w to zachodnie rejony Niemiec, na tym terenie nie zostają one trwale adaptowane do niereligijnego użytkowania (Frings i in. 2007; Meys, Gropp 2010; Willebrand 2013). Dzieje się tak, mimo iż tereny byłej NRD, a zwłaszcza jej północna i północno-wschodnia część, należą do najbardziej zsekularyzowanych regionów Europy, zarówno pod względem przynależności mieszkańców do organizacji religijnych, ich udziału w reli- gijnych praktykach, jak i osobistych przekonań (Pollack 2002; Pollack, Pickel 2000; Wohlrab-Sahr 2011; Wohlrab-Sahr, Karsteina, Schmidt-Lux 2009). Niemal 90% respon- dentów European Values Study 2017 2 mieszkających w Brandenburgii i w Meklem- burgii-Pomorzu Przednim na pytanie o rolę religii w ich życiu odpowiedziało, że jest ona nieważna lub zdecydowanie nieważna. Po drugiej stronie tego odcinka polsko-niemieckiej granicy, choć w porównaniu do Niemiec wschodnich rola religii w wielu jej aspektach zdaje się większa, to na tle innych regionów Polski sytuacja też jestdość jednoznaczna. W diecezji szczecińsko-kamieńskiej wskaźnik zarówno communicantes, jak i dominicantes jest najniższy w Polsce – odpowiednio 24,6% i 11,2% (Sadłoń 2019). 1 Terminu „przygranicze” używam dla określenia znajdującego się w bezpośrednim sąsiedztwie granicy państwowej regionu, gdzie procesy graniczenia, tworzenia, wykorzystywania, przesuwania gra- nicy mają znaczenie dla codziennych wyborów i praktyk mieszkańców (Green 2017; Halemba 2017). 2 https://europeanvaluesstudy.eu/methodology-data-documentation/survey-2017/, dostęp 24.10.2019. 6 AGNIESZKA HALEMBA W niniejszym artykule skupiam się na budynkach kościelnych w kontekście rela- cji polsko-niemieckich w tym regionie, postrzeganych poprzez pryzmat oddolnych inicjatyw nakierowanych na tworzenie wspólnej transgranicznej przestrzeni3. Nie twierdzę, że organizacje kościelne czy nawet ludzie wierzący biorą obecnie znaczący udział w budowaniu relacji polsko-niemieckich i że religia jest ważnym czynnikiem „tworzącym pogranicze” – tak, jak to tworzenie rozumieją lokalni aktywiści wspie- rający polsko-niemieckie inicjatywy i angażujący się w rozwój kontaktów na wielu poziomach (Halemba 2017). Przyjmuję natomiast, że odwołania do religii pojawiają się w tych procesach w sposób, który pozwoli nam na przyjrzenie się szerzej roli religii we współczesnej Europie i na dalsze prowadzenie refleksji nad procesami sekularyza- cji i miejscem religii w zsekularyzowanym świecie.
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