The meaning of time in culture as presented on the examples of the folk names for the autumn and winter months in Romania

The category of time functioning in individual cultures, as well as calendars - the corresponding systems of time classification - can be perceived as examples of cultural phenomena. They prove to be extremely interesting, but at the same time difficult to analyze. In many cases the circumstances are quite complicated as there are various methods of measuring time within an individual culture. They correspond to the national, secular calendars, the official religion, the calendars of minority faiths, and the so-called folk tradition. The purpose of this article is to analyze the names of the months functioning in the Romanian folk culture in the context of the official names of months present in the Romanian language. Cultural anthropology, supported by the idea of research on cultural senses and meanings as well as the inter-translation among them denotes that the traditions presented vary, are incoherent and refer to various sources. However, for a few centuries they have been undergoing a process of formulation within one cultural domain. The fundamental issue for an anthropologist is to be convinced that a proper linguistic translation cannot be conducted unless the senses and meanings of a given culture are quite profoundly penetrated. The ethnolinguistic as well as cultural analyses plainly indicate that behind the contemporary division into twelve months there might be another, even older tradition of time classification. A part of the folk nomenclature is of a very distant provenance; it is known to have been present in the religious texts around the Romanian land as long ago as at least the second half of the 16th century. The nomenclature corresponded to the phenomena observed in nature, the changes of seasons and the vegetation cycle of plants. Other functioning names mentioned household activities, agricultural labour performed in the fi elds and the village life. The names of the months and weeks within them encompass various mythological aspects. They refer to people’s beliefs and significant personas of the folk pantheon. The names also relate to religious attributes associated with saints from the liturgical calendar and the customs as well as rituals of the Orthodox Church performed at a given time of the year. They were a result of a different perception of time - not linear and historical, but rather cyclical, making a full circle during the year. Despite the fact that folk culture is slowly disappearing and the global infl uence is gaining momentum, the folk names of the months are still present in the contemporary official language of the Orthodox Church as well as within the popular culture

Rocznik Lubuski (t.31, cz.2): Pogranicze Lubusko-Brandenburskie po II wojnie światowej

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Szlachta w życiu społeczno-gospodarczym księstwa głogowskiego w epoce habsburskiej 1526-1740

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How to exhibit a human mummy in a former monastery? The case of the body of Michael Willmann (1630–1706)

This paper discusses the mummified body of Michael Willmann (1630–1706) – one of the most outstanding painters of the Baroque period in Central Europe. Willmann’s mummy was preserved in the crypt of the former Cistercian monastery church in Lubiąż, Silesia (Poland). The article presents the history of the mummy and possibilities for opening the crypt and displaying it to the public, following the example of similar expositions in Europe which have found respectful and sensitive solutions for presenting the bodies of the deceased (e.g. Capuchin Crypt in Palermo and Capuchin Church in Brno). Willmann’s mummy is not only the body of an artist, but also a part of the cultural heritage of the Lubiąż Cistercians, making it worthy museification. This issue is particularly important in the context of the plans for establishing the Michael Willmann Museum in the former Cistercian monastery church in Lubiąż

Few remarks on relations between Wladislaus of Opole and Moldova and Wallachia

Ducele Władysław Opolczyk, Transilvania, Ţara Românească, Polonia, Alexandru Basarab. Rezumat: Articolul este consacrat relaţiilor dintre Władysław Opolczyk cu Moldova şi Ţara Românească. În primul rând, autorul face analiza originii primei soţiei a lui Władysław Opolczyk, Elizabeta, despre care este foarte puţin cunoscut în literatura istorică. Există două ipoteze în această privinţă. Conform primei, doamna provenea din Transilvania sau din Ţara Românească. Autorul susţine cea de a doua ipoteză, considerând-o fiica lui Alexandru Basarab. Władysław Opolczyk a fost implicat în politica moldovenească şi cea românească, dar cel mai mare merit al lui a fost atragerea imigranţilor din Rutenia, care ulterior au dat naştere unor familii de nobili, despre care autorul scrie mai detaliat

Doctrine and Politics in the Latin Biblical Poetry of Philip Melanchthon’s Silesian Disciples

This article deals with selected works by Philip Melanchthon’s Silesian disciples who studied in Wittenberg in the years 1545–1560: Jacob Kuchler from Jelenia Góra (about 1526 – about 1572), Joannes Seckerwitz from Wrocław (about 1529 – about 1583), Thomas Mawer from Trzebiel (1536–1575), Caspar Pridmann from Głogów (1537–1598) and Laurentius Fabricius from Ruda (1539–1577). The article’s focus is on the doctrinal and political meaning of the works used as a tool in fighting the Catholic Church and in spreading Protestantism in the stormy era of the religious struggle waged in Silesia and in the entire territory of Central and Northern Europe. The texts analysed here also aimed to promote and spread Protestant doctrines and principles (sola gratia, solus Christus, sola fide, sola Scriptura, predestination, the repudiation of priesthood and celibacy) across the Empire, Poland, Prussia and Livonia

Zapomniane dziedzictwo, czyli o ludowych nazwach miesięcy okresu jesienno-zimowego w Rumunii

The meaning of time in culture as presented on the examples of the folk names for the autumn and winter months in RomaniaThe category of time functioning in individual cultures, as well as calendars – the corresponding systems of time classification – can be perceived as examples of cultural phenomena. They prove to be extremely interesting, but at the same time difficult to analyze. In many cases the circumstances are quite complicated as there are various methods of measuring time within an individual culture. They correspond to the national, secular calendars, the official religion, the calendars of minority faiths, and the so-called folk tradition. The purpose of this article is to analyze the names of the months functioning in the Romanian folk culture in the context of the official names of months present in the Romanian language. Cultural anthropology, supported by the idea of research on cultural senses and meanings as well as the inter-translation among them denotes that the traditions presented vary, are incoherent and refer to various sources. However, for a few centuries they have been undergoing a process of formulation within one cultural domain. The fundamental issue for an anthropologist is to be convinced that a proper linguistic translation cannot be conducted unless the senses and meanings of a given culture are quite profoundly penetrated. The ethnolinguistic as well as cultural analyses plainly indicate that behind the contemporary division into twelve months there might be another, even older tradition of time classification. A part of the folk nomenclature is of a very distant provenance; it is known to have been present in the religious texts around the Romanian land as long ago as at least the second half of the 16th century. The nomenclature corresponded to the phenomena observed in nature, the changes of seasons and the vegetation cycle of plants. Other functioning names mentioned household activities, agricultural labour performed in the fi elds and the village life. The names of the months and weeks within them encompass various mythological aspects. They refer to people’s beliefs and significant personas of the folk pantheon. The names also relate to religious attributes associated with saints from the liturgical calendar and the customs as well as rituals of the Orthodox Church performed at a given time of the year. They were a result of a different perception of time – not linear and historical, but rather cyclical, making a full circle during the year. Despite the fact that folk culture is slowly disappearing and the global infl uence is gaining momentum, the folk names of the months are still present in the contemporary official language of the Orthodox Church as well as within the popular cultur

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