Carpathians

Karpaty ze swoim potencjałem przyrodniczym, społecznym i kulturowym mają szansę stać się wzorcowym modelem rozwoju zrównoważonej turystyki i unikatową destynacją ekoturystyczną w Europie. Turystyka zrównoważona – do której można zaliczyć pewne formy aktywności realizowane w szczególności w ramach ekoturystyki, agroturystyki, turystyki aktywnej, turystyki kulinarnej, turystyki dziedzictwa, turystyki uzdrowiskowej i prozdrowotnej – powiązana z pokrewnymi jej formami gospodarowania, takimi jak zrównoważone rolnictwo i przetwórstwo rolne, rzemiosło i rękodzielnictwo, może być ważnym stymulatorem rozwoju regionu Karpat, którego największym kapitałem są przyroda, krajobraz i dziedzictwo kultury.

Rozdział 8. publikacji pt. “Wspólnie dla zrównoważonego rozwoju Karpat. Poradnik o Konwencji Karpackiej”, red. Krzysztof Szpara, Stowarzyszenie Ekopsychologia, Zakliczyn 2016.

SPIS TREŚCI
WSTĘP 5
I. W STRONĘ HISTORII 7
Wojciech Dudziak
WĘDRÓWKI BLISKIE CZY DALEKIE?
Początki badań nad pasterstwem karpackim 9
Iveta Zuskinová
BACOWIE I JUHASI Z LIPTOWA ORAZ ICH
KONTAKTY Z OWCZARZAMI Z PODHALA 14
Danuta Blin-Olbert
PASTERSTWO U BOJKÓW I ŁEMKÓW 32
Anna Oczko
PASTERSKA WSPÓLNOTA JĘZYKOWA 44
II. W STRONĘ WSPÓŁCZESNOŚCI 52
Ewa Kocój
GINĄCY ŚWIAT PASTERZY KARPACKICH.
Życie codzienne pasterzy na pograniczu
polsko-słowackim w XXI wieku
jako dziedzictwo kulturowe regionu Karpat
(wybór zagadnień) 54
Małgorzata Kiereś
WIOSENNE ASPEKTY PASTERSKIEJ
OBRZĘDOWOŚCI GÓRALI BESKIDZKICH 134
Józef Michałek
WSPÓŁCZESNE SAŁASZNICTWO
– CO TO TAKIEGO? 172
Anna Łęczyńska
SZLAK KULTURY WOŁOSKIEJ 188
Michał Milerski, Milan Margetin, Andrzej Junkuszew
OWCE WOŁOSKIE 206
Maria i Piotr Kohut
ROZWAŻANIA O WOŁOSKICH PASTERZACH
I SZTUCE RĘCZNIE WYTWARZANYCH SERÓW 222
248

Lithostratigraphy and biostratigraphy of the Bystrica and Rača subunits of the Magura Nappe have been studied in the southern part of the Beskid Wyspowy Range and on the northern slopes of the Gorce Range (Polish part of the Western Flysch Carpathians). Six new lithostratigraphic units (Jasień Formation, Białe Formation, Jaworzynka Formation, Szczawina Sandstone Formation, Krzysztonów Member, and Ropianka Formation) of the Upper Albian–Palaeocene age have been established, and five other units (Malinowa Shale Formation, Hałuszowa Formation, Łabowa Shale Formation, Beloveza Formation, Bystrica Formation) have been additionally described.
The newly created formations as well as the Malinowa Shale Formation and the Hałuszowa Formation have been included to a new Mogielica Group of units (Upper Albian–Palaeocene). This group of units passes upwards into the Beskid Group (Eocene–Oligocene).The Mogielica Group, spanning over 40 myrs, represents the turbidite depositional system, separated by highstand variegated clays which can be correlated with minor sequences in terms of sequence stratigraphy.
The following biostratigraphic zones have been recognised in the Cretaceous–Lower/Middle Eocene deposits: Plectorecurvoides alternans, Bulbobaculites problematicus, Uvigerinammina jankoi, U. jankoi-C. gigantea, Caudammina gigantea, Remesella varians, Rzehakina fisistomata, Glomospira div. sp., and Saccamminoides carpathicus. A few lithostratigraphic units consisting of calcareous sediments have been correlated with the standard calcareous nannoplankton zonation and the chronostratigraphy.

The high variability of rocks is one of the basic values of the nature in the Tatra Mountains. Part of them includes the sedimentary rocks, which originated in environmental and geographic conditions different than today, on land, in shallow or deep sea, mainly in the Mesozoic and Cenozoic eras. These rocks build the lower (regle) and higher (wierchy) part of the Western Tatra Mountains and the Belianske Tatry Mountains. Many of them can be observed along tourist trail. The content of this book is adjusted to the reader having the basic knowledge of geology. Every chapter contains a general introduction and the part describing rocks in detail. The reader can find photographs of outcrops, rocks samples and thin sections along with comments in Polish and English. The rocks in main tectonic units are ordered in the stratigraphic order, from the oldest to the youngest. The book Sedimentary Rocks of the Tatra Mountains is prepared by a team of specialists working on geology of the Tatra Mountains since many years, and edited by scientific workers of the Institute of Geological Sciences of the Jagiellonian University in Kraków. The book is a peculiar compendium of current knowledge on the sedimentary rocks in the Tatra Mountains.

У статті розглянуто міфологему світового дерева у сві-тових міфологіях та пам'ятках традиційної культури укра-їнських Карпат. Світове дерево та його варіанти являє со-бою певний образ універсальної концепції світу, яка протя-гом доволі тривалого часу визначала її модель для людських спільнот. За допомогою цього образу (в усій різноманітнос-ті його культурно-історичних варіантів, включаючи такі ва-ріанти як «світова вісь», «стовп світу», «світова гора» і т. д.) стало можливим звести разом основні спільні змістові протиставлення, які окремо описували світ, встановити між ними відношення еквівалентності і створити тим самим пер-ший універсальний знаковий комплекс, що і визначає ак-туальність дослідження. Метою пропонованої статті є дослідження міфологеми світового дерева у широкому по-рівняльному контексті, та її втілень у культурі українських горян, насамперед у декорі різноманітних предметів домаш-нього вжитку.У процесі дослідження нами був використа-ний міждисциплінарний метод та залучено матеріали ар-хеології, етнології, мистецтвознавства, релігієзнавства, пе-трогліфістики. В ареалі українських Карпат, як і загалом на Україні, бачимо постійну присутність даного мотиву в обря-довому та щоденному житті людини. Зокрема ми прослід-кували його у багатьох варіантах на пам'ятках декоративно-ужиткового мистецтва, які попри значний місцевий колорит виразно співвідносяться із пам'ятками рівнинних теренів. Ключові слова: світове дерево, міфологія, традиційна обрядовість, Українські Карпати, вірування, культ рослинності. Tеtyana GOSHCHYTSKA ORCID ID: Introduction: The article deals with the mythology of the world tree in world mythologies and monuments of the Ukrai-nian Carpathians traditional culture. Problem Statement: we can assert that the image of the world tree is universal, arche-typal and in one form or another is fixed in ideological representations of people all over the world. The structure of the world tree almost everywhere has a clearly delimited three-tier structure , in which you can distinguish three main areas of being development: the beginning or the lower sphere, identified with the roots; the middle, identified with the trunk; the ending presented by the crown. Each of these tree spheres is the repository of certain characters and images of the living world. The purpose of the article is to systematize and analyze data on the mifologems of world tree and the beliefs associated with them in the traditional culture of the Ukrainian Carpathians. Methods: The main methods involved in the article are structural, comparative and analytical. In the process of research, we used an interdisciplinary method and involved archeology, ethnology, art studies, religious studies and petroglyphistics materials. Conclusion: All these beliefs are somehow reflected in mythological representations, folklore, rituals, various household objects and clothes of different people around the world. Thus, according to the analyzed sources, the archetypal image of the world tree is traced back to the late Paleolithic monuments of Ukraine. In this regard Ukrainian Carpathians region, and Ukraine in general, are not exceptions. We can see the constant presence of this motive in rituals and everyday life of people. In particular, we have followed this motive in many ways (from very conditioned images and to the reproduction of complex mythological stories of Carpathian Easter eggs) on the monuments of decorative and applied arts, which, despite considerable local flavor, clearly correlate with the monuments of plain terrains. In this context, another significant feature of the world tree image attracts attention-its correlation with human. This, on the one hand, manifested itself in folk art (for example , the image of anthropomorphic trees on towels "rushnyk"), and on the other hand in traditional beliefs, where trees in general were correlated with a human (they had age, gender, had to die «by its own death», could be a counterpart of living person, even more, according to some Carpathian legends, individual families carried their genealogy from a certain tree). Therefore, it is advisable (apart from the cosmogonic motive, symbolism of fertility, the embodiment of the idea of constant revival and eternal life) to distinguish the anthropomorphic motive of the world tree, when it can be correlated to a person in its interaction with surrounding world.

The paper summarizes the current state of knowledge about the settlement of Orava district (northern Slovakia) in eneolithic age. In the article, collected artefacts deposited in the archives of the Orava Museum and SNM in Martin, as well as unpublished finds are dealt with. Emphasis is placed on pottery and the chipped stone industry, which has not yet been adequately published.

The results of a taxonomic study of theCardamine pratensis group from the Carpathians and Pannonia are presented. Five species are shown to occur in the area studied, namelyCardamine pratensis L.,C. matthioli Moretti,C. majovskii Marhold etZáborský,C. dentata Schult. andC. rivularis Schur. Full synonymy, descriptions, chromosome numbers, taxonomic history, distribution data and ecological notes are provided.

The last shepherds of the Carpathians?
Carpathian Sheep Transhumance 2013 - a phenomenon of the international project on contemporary Vlach pastoral culture, ,,Culturologica Slovaca", 2, 2017

In recent years, more and more researchers have been interested in the pastoral culture of the Carpathian region. The central ideas of projects implemented in different countries relate to the traditional transhumant pastoralism, and they also propose new solutions that can contribute to the revival of this specific sphere of cultural heritage in Central and Eastern Europe and the Balkans. The article presents the phenomenon of one of the most famous cultural projects—Redyk Karpacki (Carpathian Sheep Transhumance). Based on the field research, the article discusses the main idea behind the sheep transhumance along with its course, time, and scale, as well as the reception of this event in the memory of the Carpathia. The paper uses qualitative research methodology applied from the emic (intra-group) perspective. The following research techniques were used in the ethnographic studies conducted among the project organizers and in selected villages/towns along the grazing route (standardized and free interviews, undisguised participant observation, analysis of texts and legal and archival documents, and visual methods).The research has shown that anthropology can bring new qualitative data to project analysis which unveil a different face of ongoing cultural undertakings. The results indicate the need to take into account the intercultural differences in the approaches to studied phenomena; otherwise project analysis cannot be entirely reliable.
Key words: cultural heritage – international project – intercultural communication – pastoralism – Carpathians – Redyk Karpacki 2013 – traditional professions – Vlach trail – emic methodology




Abstrakt:
W ostatnich latach wzrasta zainteresowanie badaczy kulturą pasterską w regionie Karpat. Realizowane w różnych krajach nowe projekty nawiązują swoimi ideami do tradycyjnego pasterstwa transhumancyjnego; proponują również nowe rozwiązania mogące przyczynić się do ożywienia tej sfery dziedzictwa kulturowego w Europie Środkowo-Wschodniej oraz na Bałkanach. Celem tego artykułu jest kulturowa analiza projektu Redyk Karpacki 2013, który symbolicznie przeszedł przez 5 krajów karpackich, aby przypomnieć czym były tradycyjne profesje szałaśnictwa i pasterstwa oraz zintegrować lokalną społeczność. Artykuł prezentuje główne idee projektu, czas i przestrzeń jego realizacji, a także najważniejsze wątki i motywy związane z pamięcią mieszkańców Karpat o wydarzeniu. W artykule wykorzystano jakościowe metody badań prowadzone z organizatorami i mieszkańcami  regionu (wywiady, obserwacja uczestnicząca, analiza tekstów kultury oraz źródeł dokumentalnych i przekazów audiowizualnych). Badania pokazały, że antropologia kulturowa może przynieść wiele danych do analiz projektowych, ukazując je z perspektywy emic – wewnątrzgrupowej, co przyczynia się do lepszego zrozumienia różnic kulturowych, a w rezultacie do bardziej efektywnego zarządzania projektami kulturowymi.
Słowa kluczowe: dziedzictwo kulturowe – projekt międzynarodowy – komunikacja międzykulturowa - pasterstwo – Karpaty – Redyk Karpacki 2013 – tradycyjne profesje – szlak wołoski – metodologia emic

The volume explores the polyphony of Galician literature through the prism of national literatures and by looking at individual multilingualism, cultural hybridity, and dramatic economic differences. Galicia continues to fascinate writers and literary and cultural historians. Edited by Alina Molisak and Jagoda Wierzejska, this volume contributes to the study of Galicia in a solid and timely manner, indicating how much still remains to be (re)discovered.

Kniha byla vydána v roce 1921 v Praze: (Ministerstvo zemědělství) v serii  publikací Ministerstva zemědělství; Roč. 1921/č. 15. / The book was published in 1921 in Prague (Ministry of Agriculture) in a series of publications of the Ministry of Agriculture; Vol. 1921 / No. 15th / A könyv 1921-ben Prágában egy sorozat része, a Mezőgazdasági Minisztérium; Vol. 1921 / sz 15.

The ‘Celtic episode’ of the prehistoric Sanok region should be associated with a group of
colonists from the south who, during phase LT C, used the local brine springs to produce salt and
supply it to the population of the Upper Tisa River basin. For now, no finds definitely associated
with phases LT B or LT D have been discovered in the region. The settlers probably relied on
both agriculture and animal husbandry to sustain their communities. It seems unlikely they were
able to produce any food surpluses, considering the unfavourable climate and poor soil conditions.
When the expansion of Dacian tribes to the south of the Carpathians began to cause shifts in the
political landscape and the trade routes’ network, the San River Valley cultural centre lost its
economic significance and entered a period of decline. Presumably, some of the population may have
migrated north into the more fertile lands, while others might have returned to the areas of their
origin. According to the available data, there seems to be no clear continuity between the La Tène
occupation and the oldest Przeworsk culture finds dated to the end of the early pre-Roman period.

Slavic-non-Slavic contacts in the Carpathian region have long attracted the attention
of researchers. Less attention has been paid to the interaction between different Slavic
traditions. The diffi culties of studying closely related traditions are obvious. At the same
time, understanding of the convergent processes between them, the direction of cultural
borrowing, etc., can provide additional information on the history of the studied peoples
and the development of their languages. The analysis of demonyms allows us to
draw preliminary conclusions about the processes of interference and cultural exchange
over a wide area of the borderlands of Poland and Slovakia in the Eastern Carpathians,
where in the 14th century the East Slavic population (Rusyns, Lemkos) developed.
A detailed analysis of some demonyms, taking into account their form and semantics,
distribution areas, and etymology, showed that, for example, the term boginka ‘forest
woman abducting children’ should be distinguished from bohiňa ‘healer, sorceress’, and
that there is another etymological possibility for the word boginka; that it spread in the
region from the Polish-speaking areas. A common Slavic term with the root *jęg- (baba
Yaga, ježibaba, etc.) demonstrates formal and semantic differences in the East, West,
and South Slavic language groups. The Carpathian Rusyns eventually adopted the West
Slavic look and meaning of the word (hindžibaba ‘witch, wild woman’). From Polish
demonology, a character called mamuna came to the Slovaks and Rusyns. Surprisingly,
the Rusyns were practically unaffected by the West Slavic image of the mora / mara;
the latter remained generally within the framework of East Slavic refl ections and root
vowels. Other terms were also analysed. In general, it can be stated that despite the
common Carpathian layer, the national Slavic demonologies in the Eastern Carpathians
are distinctly different; they do not mix much and do not easily borrow names and
images from each other.