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3rd Interdisciplinary Conference of The Pultusk Academy of Humanities / Poland Entitled Thinking Symbols - ABSTRACTS
3rd Interdisciplinary Conference of The Pultusk Academy of Humanities / Poland Entitled Thinking Symbols - ABSTRACTS
Abstracts of Papers
Edited by
Joanna Popielska-Grzybowska
Jadwiga Iwaszczuk
Publisher:
Putusk Academy of Humanities
ul. Daszyskiego 17, 06-100 Putusk
tel./fax (+48 23) 692 50 82
e-mail: [email protected]
Internet: www.ah.edu.pl
Preface
The Third Interdisciplinary Conference: Thinking Symbols will be held from
30th June to 2nd July, 2015 at the Pultusk Academy of Humanities in Pultusk
in Poland. The meeting is intended to be ascholarly discussion concerned with
various approaches to studies concerned with widely understood symbols in all
its aspects and forms, including papers of ancient as well as contemporary times.
We will welcome scholars of various specialities, archaeologists, historians,
cultural anthropologists, art historians and artists, philosophers, ethnographers,
linguists, philologists, sociologists, psychologist, cultural studies scholar,
political scientist, scholars studying the issue in its broad sense.
The conference is planned as the third in the series of interdisciplinary
conferences at the Putusk Academy of Humanities. The First Interdisciplinary
Conference: Seeking Origins and Manifestations of Religion took place in June
2010, the Second Interdisciplinary Conference: Disasters, Catastrophes and
the Ends of the World in Sources was held in June 2012.
This booklet is a collection of abstracts received for the Third Interdisciplinary
Conference: Thinking Symbols. The abstracts have been given limited editing
for grammar and spelling as well as consistency of format. In most cases it
proved impossible to consult the authors about the changes and the editors are
responsible for textual errors or omissions.
We are deeply indebted to Rector Magnificus, Professor Adam Koseski, for
rendering the Putusk Academy of Humanities accessible for the conference and
for his inestimable support.
We are especially grateful to the Academy Bursar, Ms. Agnieszka Bakiewicz
and the Administration Director, Mr. Bogdan Mroziewicz, for their support and
assistance.
Moreover, we want to thank the Head of the Academy Hostel, Ms. Anna
Brzeziska and the heads and employees of the Academy bar as well as our
students for their inestimable help.
Scientific Committee
Maria Helena Trindade Lopes
Jos das Candeias Montes Sales
James Cogswell
Teresa Dobrzyska
Wadysaw Duczko
sds Egilsdttir
Eva Katarina Glazer
Jadwiga Iwaszczuk
Boena Jzefw-Czerwiska
Jolanta Karbowniczek
Dorota Kulczycka
Adam ukaszewicz
Joanna Popielska-Grzybowska
Ina Shved
Maria F. Szymaska
Joanna Popielska-Grzybowska
Boena Jzefw-Czerwiska
Wadysaw Duczko
Maria F. Szymaska
Jadwiga Iwaszczuk
Putusk, 15th June 2015
Programme
Tuesday, 30th June 2015
Opening Session
9.30-10.15 Maria Helena Trindade Lopes (Lisbon, Portugal), Ramesses II and
the Art of Narrating History
10.15-10.45 Jos das Candeias Montes Sales (Lisbon, Portugal), The Ritual
Scenes of Smiting the Enemies in the Pylons of the Egyptian Temples:
Symbolism and Functions
10.45-11.30 James Cogswell (Michigan, United States of America), Cosmogonic
Tattoos: Epistemic Limits and the Will to Adorn
11.30-12.00 Sebastian Szymaski (Poland) Music as a Symbol of
Communication
One Deity,
Many Symbols
9.50-10.15 Marcus Vinicius Carvalho Pinto (Lisbon, Portugal/Brazil), Seeing
the Unseen: The Matter of Union in Middle Kingdom
10.15-10.40 Ana Alexandra Fraga Vieira Fraga (Lisbon, Portugal), For All
Eternity: Existence in the sx.t-jArw (Field of Rushes)
10.40-11.05 Jessica Alexandra Monteiro Santos (Lisbon, Portugal), Amulets
and Apotropaic Objects: Childrens Protection Symbols in Ancient Egypt
11.05-11.30 Piotr Czerkwiski (Warsaw, Poland), Symbolic Burials from the
Temple of Thutmose IIIs in Deir el-Bahari. But Are They Really Symbolic?
18th Centuries
11.50-14.15 Sightseeing
14.30-15.30 lunch break
Section A, Auditorium Maximum
15.30-15.55 Eva Katarina Glazer (Zagreb, Croatia), Betyls Symbols of Gods
and Deities in the Ancient Near East
15.55-16.20 Richard Vallance Janke (Ottawa, Canada), The Role of
Supersyllabograms in Mycenaean Linear B
Notes
Lidia Ambroziak
Putusk Academy of Humanities
Putusk, Poland
[email protected]
Mind Maps
in Creative Knowledge Gaining Process by Students
Mind maps, as an expression of multidirectional thinking, follow the natural
way of working of the human mind. It is constructed on the basis of interactive
quotation, which is a reflection of what is happening outside in the head of
person creating it. The brain functions in a radial manner. It means that thought
passing through the brain explodes in all directions. The brain processing the
information that it receives, uses imagination and a network of associations.
Mental maps allow to express your thoughts fuller and faster. Visually, the
design is based on a multi-coloured graphic technique with the main element
the central figure symbolising the topic of discussion. This compilation of
techniques for supporting the learning process is also invaluable in managing,
organising, analysing, communicating or making decisions.
Mind maps contain not only facts, but also take into account the links between
them, which contributes to a better understanding of a topic or issue. By its
form they arouse interest in a young person as a unique way of assimilation or
summarising the knowledge and dispose to greater activity and concentration
in the classroom. During the process of their formation, new neural connections
that empower the brain are created, increasing the creativity of young person.
They may be symbols of an appropriate knowledge gaining.
Notes
Ivan Badanjak
Department of History
Centre for Croatian Studies
University of Zagreb
[email protected]
Notes
Spyridon Bakas
Institute of Archaeology
University of Warsaw
Poland/Greece
[email protected]
Notes
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Notes
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Notes
Nicholas Campion
Sophia Centre
University of Wales Trinity Saint David
Bath, Great Britain
[email protected]
Astrology:
the Survival of an Ancient Symbolic Language
Modern western astrology is a survival of a pre-modern, pre-Christian
worldview. It is common for modern western astrologers to rationalise astrology
as a symbolic language. However, it is also widely believed that astrological
claims are true; that astrology can, for example, make accurate forecasts.
This paper questions what astrologers actually mean by the phrase symbolic
language. There are apparent contradictions in the astrological position: do
astrologers really think symbolically? Do some, but not all uses of astrology rely
on the interpretation of symbols? Does some astrology rely on the assumption
of absolute, literal, truth, rather than the reading of symbols? And, are these
approaches compatible? explores the understanding of symbolism through
the western astrology of the English-speaking world, focusing on the legacy of
Platonism and theosophy.
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Notes
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Notes
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Notes
Jim Cogswell
University of Michigan
Michigan, United States of America
[email protected]
Cosmogonic Tattoos:
Epistemic Limits and the Will to Adorn
As an artist I am fascinated by how pattern works in accord with the human
mind, mind in its most expansive sense, not just as the brain, or even the
bounded body, but working through and in concert with the material world that
we are part of. I question the lowly role that pattern has been afforded in our own
culture, these acts of marking that are as archaic as the first human artifacts,
commonly understood as frame or background to figuration and meaning, at
best granted the role of establishing a sense of order in the world.
I have been invited by the University of Michigan Kelsey Museum of
Archaeology and the University of Michigan Museum of Art to create a set
ofpublic window installations in response to the objects in their collections. My
project will deploy invented patterns derived from my research and drawings
of those objects, using adhesive window vinyl tattooed in saturated colors
tothe skin of their two buildings. By heightening my awareness of pattern in
objects from antiquity, my research for this project is forcing me to re-examine
dismissive modernist attitudes to the decorative.
My talk will examine how this and earlier artistic projects interrogate the
categories separating ornament and figuration, taking advantage of the hypnotic
qualities of pattern that render it suspect to our intellectualised constructions
and revealing it as a window to our own minds and a tool for connecting us with
the world. I want to examine how pattern helps us to see how we see, how it
might be used as a tool for thinking about thinking.
15
Notes
Piotr Czerkwiski
Antiquity of Southeastern
Europe Research Centre
University of Warsaw
Warsaw, Poland
[email protected]
Symbolic Burials
from the Temple of Thutmose IIIs in Deir el-Bahari.
But are they really symbolic?
During excavations carried out on the territory of the Thutmose IIIs temple
in Deir el-Bahari in the 1960s evidence was found and confirmed that this area
was used as a necropolis. Some of the excavated burial sites proved quite unique.
Instead of mummies, expected to be found in coffins, there were only embalming
materials such as linen and bags filled with natron. On this basis the discovery
was interpreted as, for instance, symbolic burials. But are they really so and does
the interpretation hold true today? Many years have passed from the time of
finding these burial sites thus the issue of symbolic burials discovered near
the Theban Necropolis should be re-examined.
16
Notes
Andrzej wiek
Adam Mickiewicz University/ Pozna Archaeological Museum
Pozna, Poland
[email protected]
Pedj-aha
Pedj-aha is an enigmatic object of a peculiar shape, occurring in various and
different contexts, infrequently discussed thus far. It appears first in the sun
temple of Niuserra in the heb-sed scenes. The pedj-aha and the big bow are
there carried by members of the royal suite. It occurs in the Pyramid Texts,
denoting, together with the standard of Wepwawet and the bow, the Followers
of Horus. In the Middle Kingdom it is represented in the frises dobjets, and
it appears in the scenes of funerary rites in the New Kingdom tombs, still in
relation to the big bow. It also occurs in the funerary equipment, with seemingly
more amuletic than functional role. One may notice not only a transfer from
the royal to private sphere, but also a change from utilitarian into symbolic use.
This extended meaning is reflected in the afterlife books, where the term pedjaha occurs as an epithet of gods. The original function of this implementation,
significantly related to the etymology of the term, may be reconstructed while
using an iconographic and textual analysis as well as experimental archaeology.
This may help to explain further developments and later functions.
17
Notes
Teresa Dobrzyska
Institute of Literary Research
Polish Academy of Sciences
Warsaw, Poland
[email protected]
18
Notes
Wadysaw Duczko
Pultusk Academy of Humanities
Putusk, Poland
[email protected]
Spirals:
Most Ancient and Most Potent Symbols
Studies of symbolic sphere of ancient world of humans is a popular field of
research which seems to be well-worked through since a long time. But, as it
used to happen, some symbols, while recognised, were never studied in detail
and thus did not become broadly known, although they certainly deserved it.
It is the case with three symbols made of spiral elements: double spiral, volute
and omega. These signs appeared about 5000 BC among Neolithic cultures of
Balkans and Anatolia and since then were used in almost all European cultures
until Middle Ages, in some cases even long after. Each of these symbols had
its place in religious cults, first in fertility, later, when they were accepted by
Christianity, in symbolic iconography representing various meanings.
19
Notes
sds Egilsdttir
Department of Icelandic and Comparative Cultural Studies
University of Iceland
Reykjavik, Iceland
[email protected]
20
Notes
Aleksandr Farutin
Saint Petersburg State University
and Putusk Academy of Humanities
Putusk, Poland
[email protected]
21
Notes
Marta Fitua
SiciliAntica
Noto, Italy
[email protected]
Occhio e Malocchio.
Eye Symbol from the Neolithic Material Culture
to the Modern Magical Practice in Sicily
The Neolithic culture of Stentinello appeared on the Ionic coast of Sicily in
the 5th millennium BC, diffusing tradition developed in the Near East with
economy based on agriculture. One of the peculiarities of Stentinello material
culture, derived from context of the Impressed Ware pottery is image of an
eye on the clay vessels. The symbol of this human body part was widespread in
the Mediterranean various civilisation and present in different periods in Sicily
island cultures the background of great conquest. Apotropaic big eyes were
comprised on the 6th century BC Greek kylix ad occhioni (eye-cups). Painted
or modelled reproduction of a miraculously healed eyes as an ex voto votive
offering to a saint or to a divinity, so popular Christian custom, had already
been produced in the classic world. We have a lot of testimonies in Greek and
Roman sanctuaries. Votive eyes shaped in a form of breads (called uccioli) are
still prepared to celebrated Saint Lucia of Syracuse Day (saint patron of the
blind). With the Arab invasion to the Sicilian culture there was introduced
Allah eye, singular or in the centre of the Fatima hand amulet symbol of the
wish khamsa fi ainek (five fingers in your eye), protecting from the evil eye.
The Eye of Providence (or the all-seeing eye of the God) is shown in triangle,
which was also adapted by the Masons such as Grand Lodge of the Sicily. The
eyes, windows of the soul expressing emotions and according to the Sicilian
tradition can be used to generate maleficent power. The victims of Malocchio
(the evil eye), which cause misfortune or injury, happened to have problems
manifested by strong headache. They can receive help only by lucciatura rites
consisting of the complicate system of symbols, combination of pagan magical
practices and Christian tradition.
22
Notes
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Notes
Anna Garczewska
Kolegium Jagielloskie Toruska Szkoa Wysza
Toru, Poland
[email protected]
24
Notes
Krzysztof Garczewski
Putusk Academy of Humanities
Putusk, Poland
[email protected]
25
Notes
Betyls
Symbols of Gods and Deities in the Ancient Near East
The Semitic word beth-el (bytl), means dwelling/house/temple of god and
is mostly used to describe sacred stones which ancient people used to erect in the
Levant. There are many examples and different types of sacred stones because
they were in use from Bronze Age (or even earlier) to the Hellenistic period and
further on. Archaeological excavations have provided many examples of sacred
stones from the Levant, most of which have been published. Their iconography
can sometimes help us determine to what deities they were presented but most of
them can be recognised only by their position, shape, size or other characteristics.
Erecting stones as a religious and sacred act is well attested in ancient literature
but they do not always have a unique feature. The need for an interdisciplinary
approach to studying and unveiling the meaning of betyls is well understood but
it is a difficult task. This paper will try to present guidelines for such research
with a short synthesis of the results so far collected in an effort to reevaluate the
importance of this interesting symbol.
26
are related in terms of space (stars and the Sun determine the location) and
time (stars, the Moon and the Sun define the seasons, i.e. periods of migration).
Hence, also in the case of the Saka-Scythian art abstract ideas were not applied.
Curvilinear motifs depicted movement, both in physical and time aspect.
Tomasz Gralak
University of Wrocaw
Wrocaw, Poland
[email protected]
Notes
Symbols or Visualisations.
Genesis of Scythian Animal Style
The ethnological and linguistic research shows that indigenous peoples
languages had the image-representation character. In addition, they were
characterised by small amount of abstract concepts. Most likely, the languages of
prehistoric peoples also had such features. It can, therefore, be assumed that the
lack of abstract concepts resulted in the lack of abstract thinking, and this, in turn,
in the lack of abstract ideas. The adoption of such assumptions results in the thesis
that decoration applied by prehistoric peoples imaginations had to represent
concrete entities, really existing in the contemporary conceptual apparatus. This
thesis would be verified by analysis of stylistic transformations in prehistoric
Central Asia. The pottery of the Andronovo culture developed in the Bronze Age
was characterised by geometric ornamentation motifs dominated by triangles.
The applied decoration, however, was not abstract. The patterns were imitation
of decoration of wickerwork vessels, resulted from the mode of production. By
combination and multiplication of geometric figures (mostly triangles) also
animals and humans were represented, which was recorded in petroglyphs as
well. This way of perceiving the world, thus became the fundamental principle of
the style, which expressed itself by various media. The decline of the Andronovo
culture is associated with profound economic and cultural changes. As a result
of climate change the dominant sector of the economy instead of agriculture
becomes nomadic animal husbandry. People involved in this activity created a
new decoration style, which became typical of Saka-Scythian tribes. In the Early
Iron Age the most common motifs become animals representations. Based
on written sources it was assumed that at least some of them were identified
with gods represented by certain celestial bodies. Also repeating scenes of
fight were supposed to be a realisation of a mythological scenario, but also of
cyclical changes of certain constellations positions in the sky. It is characteristic,
however, that representations of animals are constructed of repeating curvilinear
elements: semicircles, ellipses, spirals, S-shapes etc. It seems that the new style
expressed common experience of nomadic population. The cyclical movement
of people and their herds (they moved in circles seeking pastures) corresponds
to the cyclical and circular movement of the celestial bodies. Both phenomena
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Notes
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Notes
Anna Hamling
University of New Brunswick
Fredericton, Canada
[email protected]
29
Notes
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Notes
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Notes
Boena Jzefw-Czerwiska
Pultusk Academy of Humanities
Putusk, Poland
[email protected]
32
Notes
Krystyna Kamiska
Pultusk Academy of Humanities
Putusk, Poland
Being in Culture
That Is Contemporary Relation Human Being World
For some time, apart from the academic debate on culture, it can be
seen today a raise of interest on the relation between human and world.
Both the cultural repesentation of human in life according to values
context and the linguistical image of the world composed thanks to
this context, are rich in semantic meanings and intensively valorised.
However, because the traditional understanding of the ideas within the
field of culture sciences (concentrating on such ideas as identification
and ethnicity) is not explicit among all the texts, there has been made
many new qualifiers, that contrary to these definitions mentioned
above creates new cognitive categories. The contemporary paradigm of
culture allows to analyse it variously by situating the culture in the past,
in the present and in the future so that it could be redefined without
any temporal or geographical conditions, yet also without giving up
the relation before history, round it and after it. Culture considered
as above-mentioned (and also in its dynamic aspect) does not refer to
gain understanding of some ideas (once narrowly tied with culture itself),
but to apply a specific open access to cognitive categories. This allows to
replace tradition with memory, symbol with metaphor or border with
borderland more and more often nowadays. Thus, is it necessary to put
the binding between on the one hand human and culture, on the other
human and language (the one in which we try to express this relation).
All that from perspective representing the human (in the new cultural
reality)? Does this modernization of nomenclature have a practical effect
on the new way noticing the centuries-old relation human world?
33
Notes
Jolanta Karbowniczek
Jesuit University Ignatianum in
Cracow
Cracow, Poland
34
Notes
ukasz Karol
Pultusk Academy of Humanities/ University of Warsaw
Putusk/ Warsaw, Poland
[email protected]
35
Notes
Pantelis Komninos
Aristotle University of Thessaloniki
Department of Archaeology
Thessaloniki, Greece
[email protected]
36
Notes
Jacek Konik
Wysza Szkoa Przymierza Rodzin
Warsaw, Poland
[email protected]
37
Notes
Olga Konstantinova
Putusk Academy of Humanities, Putusk
Poland/Ukraine
[email protected]
38
Notes
Dorota Kulczycka
Uniwersytet Zielonogrski
Zielona Gra, Poland
[email protected]
39
Notes
Edyta ubiska
Cultural Studies
Department of International and Political Studies
The Jagiellonian University
Cracow, Poland
[email protected]
40
Notes
Adam ukaszewicz
University of Warsaw
Warsaw, Poland
[email protected]
41
Notes
Krzysztof ukawski
Pultusk Academy of Humanities
Putusk, Poland
[email protected]
University Studies
as a Door to a Careerand a Symbol of Elitism
in the Medieval and Modern Mazovia
Since the beginning of universities people joined them seeking the knowledge
of life and the world. They searched to find answers to their questions, they
searched for wisdom. For poorer students receiving the title was a ticket to
abetter world, was a secular career or a career in the Church. The same was in
Mazovia. This region needed educated people, that is why, the Bishop of Plock
Andrew Noskowski founded in Krakow dormitory for 40 students from Mazovia.
Using his speech I will discuss some biographies of some students from Mazovia
typical and untypical careers examples.
42
Federica Manfredi
Rome, Italy
[email protected]
Body Symbols.
The Use of Body from an Anthropological Perspective
The present abstract proposes a reflection on two main topics studied during
anthropological researches from 2008 to 2012 in Italy and in the United States
of America (explorative phase): body modifications and body suspensions.
Analysing and comparing these subjects, exposed in the following paragraphs,
the author proposes a new perspective to observe marks on bodies in the
contemporary Italian culture. The present paper aims to share preliminary
results of fieldwork in a working progress.
Body Modifications
Tattoos, piercings, implants and scarifications are ways to modify bodies that
a little step by step have appeared in the contemporary Italian culture. We are
not astonished by a draw on the skin or a piercing on a lip: our perception of body
modification has changed deeply compared even to the last generation. Why are
we witnessing this spread of new body interventions that do not belong to the
local tradition? What needs are elaborated throughout these performances?
The anthropological approach proposed by the author is used to answer these
questions showing the results of an Italian fieldwork conducted from 2008 and
2009. In this research we can find the empty rite as a central concept proposed
to understand this trend: tattoos (and many other body modifications) are
considered as spontaneous cultural tools used to elaborate the need to sanctify
some important moments of life (or perceived like this by the protagonists).
Body modifications are realised to mark and control changes, as the access
to the adult life, the start of a new love story, a baby birth or the death of an
acquaintance. The local culture loses its rites of passage to celebrate and to
mark the big moments of the existence; consequently individuals are called
tofix it taking some rituals from other cultures. The stolen rite is emptied by its
traditional original meaning and it is refilled with a new one, the meaning that
the protagonist needs to celebrate. This is the empty rite, actually emptied and
refilled ritual on-demand.
Body Suspensions
Among the contemporary extreme ways to modify a body, we can find the
body suspension as an example of using the body in a ritual way, very far from
all the rest of the body modifications such as tattoos or scarifications. Deep
differences characterise these two categories of body interventions: aesthetic
result, preparation and complexity of their organization, the mark remaining on
the skin, emotional input, final effect. Across the analysis of these elements, the
research shows a special ritual valence among body suspensions in agreement
with the concept of empty rite: even if body suspension is a ritual technique
coming from abroad, it is emptied and refilled with something individual and
different, it is not done to celebrate a special passage in the protagonists life.
The body suspension is something special, a real ritual of passage that creates
anew perspective and consideration of life. The form is less present because
almost any marks left on the body can be interpreted as a celebrative sign. The
sense of the performance is the opposite when compared with the rest of body
modifications: the body suspension is not made to sanctify a critical event of
the life, but in order to create a passage, a truly special event. Even in this case,
the culture does not provide appropriate tools to help its members: once again,
the protagonist needs to invent a rite taking it from outside his/her cultural
environment.
Reading this modern phenomena we can see that we live in a culture devoid
of rituals and thus people, spontaneously, modify the tradition creating new
rites to answer to this shortage of cultural models. This cultural bricolage is very
interesting and the author proposes to study it from the theory of the antropopoiesis perspective.
Notes
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Notes
44
Susana Moser
Civico Museo di Storia ed Arte
Trieste, Italy
[email protected]
Notes
Notes
Andrzej Niwiski
Institute of Archaeology
University of Warsaw
Warsaw, Poland
[email protected]
46
Notes
Pawe F. Nowakowski
Jesuit University Ignatianum in Cracow
Cracow, Poland
[email protected]
47
Notes
Magorzata Okupnik
Faculty of Choral Conducting, Music Education and Church Music
The Ignacy Jan Paderewski Academy of Music in Pozna
Pozna, Poland
[email protected]
48
Notes
Eithan Orkibi
Department of Sociology and Anthropology
Ariel University
Samaria, Isreal
[email protected]
49
Notes
Piero Pasini
Universit di Padova
Padova, Venice, Italy
[email protected]
No logo Country.
Images, Representations, Allegories and Symbols
of Italy from Napoleon to the National Football Team
Has Italy a national identity as France or England or Spain? This is a highly
inquiring question and a very difficult topic to discuss.
Considering the level of symbols, Italy seems to have many identities, as
many as the Italians. In the Risorgimento, the elaboration of the idea of Italy,
understood it as Homeland, as a state of mind, drove to some representations
that initially (between 1796 and 1815) repurposed the same symbols of the
revolutionary France and then developed till crystalising in the duo Italia turrita
and Stellone. At the same time various and different souls of the national
building movement pushed their symbols, logos and flags. The Tricolore itself
(the national three striped flag) has been the national flag but (with some little
modifications) the flag of the various movements. In 1849, after Savoy crown
took an active role in the national movement, Italy had the unique case of
arepublican flag with a monarchic armour in the middle. Many variations offlag
and symbols were produced during the Resistance against the nazi-fascists in
1943-45.
The representation of Italy in symbols and logos tells us a story of an identity
search and seems to repeat itself till today in many different ambits, including
sports and politics.
In my presentation I would like to give a quick review of the most representative
and meaning charged symbols of the Country linking them with the difficulties
that Italy has faced up in the searching for its identity. The search that is still on
today.
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Notes
51
Notes
Joanna Popielska-Grzybowska
Pultusk Academy of Humanities
Putusk, Poland
[email protected]
Federica Manfredi
Rome, Italy
[email protected]
52
Notes
Aleksandra Rycka
Katolicki Uniwersytet Lubelski Jana Pawa II
Lublin, Poland
[email protected]
53
Notes
Hanna Rubinkowska-Anio
Department of Languages and Cultures of Africa
Warsaw, Poland
[email protected]
54
Notes
Magorzata Rybka
Adam Mickiewicz University
Pozna, Poland
[email protected]
Marta Wrzeniewska-Pietrzak
Adam Mickiewicz University
Pozna, Poland
55
Wael Sherbiny
Independent scholar
Leuven, Belgium
[email protected]
Notes
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Notes
Ina Shved
University of Brest
Brest, Belarus
57
Notes
Alicja Skwirut
Putusk Academy of Humanities
Putusk, Poland
[email protected]
58
Notes
Paulina Stachowicz
Institute of Archaeology
Warsaw University
Warsaw, Poland
[email protected]
59
Tomasz Szajewski
Wilanw Palace Museum
Putusk Academy of Humanities
Putusk, Poland
[email protected]
60
Notes
Notes
Pawe Szczepanik
Institute of Archaeology
Nicolai Copernici University
Toru, Poland
[email protected]
61
Notes
Anna Szczypka
National Museum in Warsaw, Warsaw, Poland
Laborartory of Tissue Preservation in Otwock, Otwock, Poland
[email protected]
62
Notes
Maria F. Szymaska
Jesuit University Ignatianum in Krakow
Crakow, Poland
[email protected]
63
Notes
Sebastian Szymaski
Poland
[email protected]
64
Notes
Agata mieja
Institute of Archaeology,
University of Warsaw
Warsaw, Poland
[email protected]
65
Notes
Adriana Teodorescu
Petru Maior University of Trgu-Mure
Trgu-Mure, Romania
[email protected]
66
Notes
67
Notes
Tomasz Twardziowski
Department of Theology, Cardinal Stefan Wyszyski University
Warsaw, Poland
[email protected]
68
Notes
Joanna Wawrzeniuk
Institute of Archaeology
Cardinal Stefan Wyszynski University in Warsaw
Warsaw, Poland
[email protected]
69
Notes
Renata Zych
Instytut Archeologii
Uniwersytet Rzeszowski
Rzeszw, Poland
[email protected]
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Notes
Hanna uraw
PEDAGOGIUM Wysza Szkoa Nauk Spoecznych, Warsaw, Poland
Putusk Academy of Humanities, Putusk, Poland
[email protected]
Disability as a symbol
According to Ferdynand de Saussures linguistic study and Mary Douglas
anthropological resolving I analyse in perspective of anthropology of
communication social dialogue about people with mentally retardation and
people with psychic diseases. Basic questions of my paper are who, why,
how, what speak about people with these dysfunctions. I present results of my
research and I say: people like to speak about freaks they give us something
inducing to think about another face of the humanity.
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