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Pages from the history of Gdańsk Ethnology Department
No full textEthnological Studies at the University of Gdańsk were established in 2009, making Gdańsk Ethnology Department the youngest department among anthropology-related research
institutions in Poland. The article discusses the history and development of Ethnology Studies in Gdańsk. It focuses on the academic profiles of scholars affiliated with
the Department, their research and the achievements of their students. In particular, the author discusses achievements of Father Wojciech Bęben (Professor of Ethnology
at the University of Gdańsk), who in 2009–2019 served as the Head of the Department of Ethnology (and Cultural Anthropology) at the University of Gdańsk
Kartki z dziejów gdańskiego ośrodka etnologicznego
Full text linkEthnological Studies at the University of Gdańsk were established in 2009, making Gdańsk Ethnology Department the youngest department among anthropology-related researchinstitutions in Poland. The article discusses the history and development of Ethnology Studies in Gdańsk. It focuses on the academic profiles of scholars affiliated withthe Department, their research and the achievements of their students. In particular, the author discusses achievements of Father Wojciech Bęben (Professor of Ethnologyat the University of Gdańsk), who in 2009–2019 served as the Head of the Department of Ethnology (and Cultural Anthropology) at the University of Gdańsk.Ethnological Studies at the University of Gdańsk were established in 2009, making Gdańsk Ethnology Department the youngest department among anthropology-related researchinstitutions in Poland. The article discusses the history and development of Ethnology Studies in Gdańsk. It focuses on the academic profiles of scholars affiliated withthe Department, their research and the achievements of their students. In particular, the author discusses achievements of Father Wojciech Bęben (Professor of Ethnologyat the University of Gdańsk), who in 2009–2019 served as the Head of the Department of Ethnology (and Cultural Anthropology) at the University of Gdańsk
Przemiany ery Meiji (1868-1912). Modernizacja a formowanie się "nowej" tożsamości w Japonii
Full text linkJapan in the Meiji era is a country full of contrasts. With a backward technological society, the Japanese people transformed themselves into power capable of competing with the colonial countries. The Japanese owe this unique ability to adapt to external standards. The modernization process was accompanied by numerous discourses. The major points of difference with Western countries were sought in religion, education, law and system of organization of society. All these areas of everyday life have been subjected to numerous changes to form modern model of Japanese society and culture. The Article discusses the most important stages of modernization and elements that were subject to change. The author tried to identify routes of Japanese search.Japan in the Meiji era is a country full of contrasts. With a backward technological society, the Japanese people transformed themselves into power capable of competing with the colonial countries. The Japanese owe this unique ability to adapt to external standards. The modernization process was accompanied by numerous discourses. The major points of difference with Western countries were sought in religion, education, law and system of organization of society. All these areas of everyday life have been subjected to numerous changes to form modern model of Japanese society and culture. The Article discusses the most important stages of modernization and elements that were subject to change. The author tried to identify routes of Japanese search
Transformation of the Meiji era (1868–1912). The modernization and the formation of the “new” identity in Japan
No full textJapan in the Meiji era is a country full of contrasts. With a backward technological society, the Japanese people transformed themselves into power capable of competing with the colonial countries. The Japanese owe this unique ability to adapt to external standards. The modernization process was accompanied by numerous discourses. The major points of difference with Western countries were sought in religion, education, law and system of organization of society. All these areas of everyday life have been subjected to numerous changes to form modern model of Japanese society and culture. The Article discusses the most important stages of modernization and elements that were subject to change. The author tried to identify routes of Japanese search
Kultura kolejowa oraz kultura japońskich entuzjastów kolei. Od głównego nurtu do subkultury
Full text linkSince its beginnings, railways in Japan have been strongly linked to Japanese culture. During the first hundred years of operation, it was a culture of progress, and railways were associated with civilization and modernity. At the same time, it was a kind of medium that transported people to a different, better world. Perceived in this way, railways became part of the mainstream, or even part of high culture. Since the 1970s, we have been witnessing a decline in the importance of railways in transport. They have given way to car and airplane travel. There has also been a change in the consciousness of the Japanese, who, with the end of the period of accelerated economic development after the war (dating from the 1950s and 1960s), abandoned the culture of modernization in favor of consumerism. This change, combined with the emergence of contemporary popular and mass culture, led to the transformation of the previously homogeneous group of railway enthusiasts into a subculture that stood in opposition to the mainstream of the new Japanese culture for nearly two decades. Young people saw railway culture as an escape from the rigid social norms imposed by the new post-war Japanese society. With the popularization of otaku culture, railways became one of the bastions (next to anime and manga) where enthusiasts could pursue their interests and create norms alternative to those of the mainstream society. Railway culture became a form of escape from the prevailing stereotype of masculinity in Japan for many young men. This marked a return to the railway as a medium that took people to a different, better world. Today, railways and the associated railway culture and railway enthusiast culture are one of many cultural trends in which many, if not most, Japanese people participate. It is present on television in the form of travel programs and series, in classic cinema (such as Shinkansen Daibakuhatsu, 2025), and animated films (e.g., Demon Slayer: The Movie: Mugen Train, 2020), as well as in literature (Bullet Train, 2010). All this makes trains and railway culture an important cultural medium connecting different generations of Japanese people.Since its beginnings, railways in Japan have been strongly linked to Japanese culture. During the first hundred years of operation, it was a culture of progress, and railways were associated with civilization and modernity. At the same time, it was a kind of medium that transported people to a different, better world. Perceived in this way, railways became part of the mainstream, or even part of high culture. Since the 1970s, we have been witnessing a decline in the importance of railways in transport. They have given way to car and airplane travel. There has also been a change in the consciousness of the Japanese, who, with the end of the period of accelerated economic development after the war (dating from the 1950s and 1960s), abandoned the culture of modernization in favor of consumerism. This change, combined with the emergence of contemporary popular and mass culture, led to the transformation of the previously homogeneous group of railway enthusiasts into a subculture that stood in opposition to the mainstream of the new Japanese culture for nearly two decades. Young people saw railway culture as an escape from the rigid social norms imposed by the new post-war Japanese society. With the popularization of otaku culture, railways became one of the bastions (next to anime and manga) where enthusiasts could pursue their interests and create norms alternative to those of the mainstream society. Railway culture became a form of escape from the prevailing stereotype of masculinity in Japan for many young men. This marked a return to the railway as a medium that took people to a different, better world. Today, railways and the associated railway culture and railway enthusiast culture are one of many cultural trends in which many, if not most, Japanese people participate. It is present on television in the form of travel programs and series, in classic cinema (such as Shinkansen Daibakuhatsu, 2025), and animated films (e.g., Demon Slayer: The Movie: Mugen Train, 2020), as well as in literature (Bullet Train, 2010). All this makes trains and railway culture an important cultural medium connecting different generations of Japanese people.Since its beginnings, railways in Japan have been strongly linked to Japanese culture. During the first hundred years of operation, it was a culture of progress, and railways were associated with civilization and modernity. At the same time, it was a kind of medium that transported people to a different, better world. Perceived in this way, railways became part of the mainstream, or even part of high culture. Since the 1970s, we have been witnessing a decline in the importance of railways in transport. They have given way to car and airplane travel. There has also been a change in the consciousness of the Japanese, who, with the end of the period of accelerated economic development after the war (dating from the 1950s and 1960s), abandoned the culture of modernization in favor of consumerism. This change, combined with the emergence of contemporary popular and mass culture, led to the transformation of the previously homogeneous group of railway enthusiasts into a subculture that stood in opposition to the mainstream of the new Japanese culture for nearly two decades. Young people saw railway culture as an escape from the rigid social norms imposed by the new post-war Japanese society. With the popularization of otaku culture, railways became one of the bastions (next to anime and manga) where enthusiasts could pursue their interests and create norms alternative to those of the mainstream society. Railway culture became a form of escape from the prevailing stereotype of masculinity in Japan for many young men. This marked a return to the railway as a medium that took people to a different, better world. Today, railways and the associated railway culture and railway enthusiast culture are one of many cultural trends in which many, if not most, Japanese people participate. It is present on television in the form of travel programs and series, in classic cinema (such as Shinkansen Daibakuhatsu, 2025), and animated films (e.g., Demon Slayer: The Movie: Mugen Train, 2020), as well as in literature (Bullet Train, 2010). All this makes trains and railway culture an important cultural medium connecting different generations of Japanese people
Yanagita Kunio (1875–1962). Pioneer of Japanese folklore studies
No full textThe Meiji era (1868–1912) pushed Japan towards a modern, industrialized and, most of all, positivist state. This era plays an important role in shaping the ethnographic (anthropological, folklore) thought in the country. However, this is only one side of the coin, a medal which, apart from a gigantic leap in civilization, had a reverse – traditional, familiar, “Japanese” side. Japan went through two important periods of modernization in the years of 1868-1962. From a feudal country ruled by samurai transformed into a country capable of competing with the previously industrially developed colonial powers, and after World War II, giving up imperial ambitions, transformed into a modern state. During the century, numerous changes have occurred in the streets of the Japanese capital. From the carriages, trough automobiles, and finally, after 1945, to the jets flying overhead. It was in such times that the pioneer of Japanese ethnography, folklore or socio-cultural anthropology, Yanagita Kunio, came to live and work. This text aims to present the profile and main theses of this Japanese researcher
Przemiany modelu rodziny a sytuacja ludzi starszych w Japonii u progu XXI wieku
Full text linkThe changes that took place in post-war Japan created a new family model. Pre-war Japanese families had generational character. The stem family structure incorporated a support network for elder people in households where at least three generations lived in a single house. Young people looked after parents after their retirement. It was strictly connected with the vision of the Japanese social welfare system (or with the lack of it). In the post-war period all fields of Japanese life were radically changed. The fast industrialization and the move of rural population to the cities, caused the change of the model of the family, from generational to nuclear. The progressing atomization of families influences the situation of the elderly. They are left without the care of children and government, and forced to form a new outlook on life after their retirement. However enjoying life after retirement is not yet a lifestyle appreciated by Japanese. Many man find it difficult to manage free time after their retirement. The unaccustomed fulltime presence of husbands at home often has a negative impact on family life. The martial stress, economic and health problems are causes by the Retired Husband Syndrome (RHS).The changes that took place in post-war Japan created a new family model. Pre-war Japanese families had generational character. The stem family structure incorporated a support network for elder people in households where at least three generations lived in a single house. Young people looked after parents after their retirement. It was strictly connected with the vision of the Japanese social welfare system (or with the lack of it). In the post-war period all fields of Japanese life were radically changed. The fast industrialization and the move of rural population to the cities, caused the change of the model of the family, from generational to nuclear. The progressing atomization of families influences the situation of the elderly. They are left without the care of children and government, and forced to form a new outlook on life after their retirement. However enjoying life after retirement is not yet a lifestyle appreciated by Japanese. Many man find it difficult to manage free time after their retirement. The unaccustomed fulltime presence of husbands at home often has a negative impact on family life. The martial stress, economic and health problems are causes by the Retired Husband Syndrome (RHS)
Pobyt badawczy na TMU w ramach realizacji grantu „The issue of formation of modern Japanese Multicultural Society. The case study of children from the international families from Kantō and Kansai regions” przyznanego przez The Japan Foundation, wrzesień 2015 – marzec 2016
Full text linkPA Polish scholar of the Ainu People – Bronisław Piłsudski (1866–1918): On the hundredth anniversary of death
No full textBronisław Piłsudski, the elder brother of Marshal Józef Piłsudski, made a long-term home in Sakhalin, where he conducted research on the local population for nearly two decades. He became famous as an advocate of protecting the rights of the aborigines, who fought an unequal battle with the dominant cultures surrounding them from the south and the north. During his research, Piłsudski recorded the unique rites of the disappearing Ainu culture. This article is devoted to a profile of this Polish pioneer of ethnographic and oriental studies
He Bin, Chūgoku tōnan chihō no minzokushiteki kenkyū. Kanzoku no sōgi, shigosaishi to bochi, Duan Press, Tokyo 2013, ss. 309
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