The article contains reflections on the role of reflexivity in contemporary education. The most important is to emphasize the importance of a pragmatic reflexivity in constructing the cultural identity of a young man. The majority of the text consists of references to the thoughts of Hans Georg Gadamer in the context of pragmatics of reflexivity. In conclusion, the author proposes a pedagogical definition of reflexivity.
The research task of the essay is to answer the question of what is the face of the nation in the ethnic enclaves situated at the peripheries of national states. The subject of the analyses is the local population of the village Jaworzynka. In 1922, the settlement Herczawa was founded as a local unit independent from Jaworzynka. Since then Herczawa began to belong to Czechoslovakia. The state-owned status of Jaworzynka, which started to be a part of the Republic of Poland, was recognized after the World War I. The author takes into account the longue durre of folk and national culture generated in the Silesian Beskidy in the second half of the 18th century. The national culture is the main term applied to the investigations of the borderland regions. According to the ethno-symbolic approaches (Anthony D. Smith) and culturalism methods in sociology (Antonina Kłoskowska), the author analyses in his research: 1) language, 2) religion, 3) folkways and mores 4) arts, 5) local knowledge and literature. These elements delineate the sphere of symbolic culture. Based on the common folk culture, two national cultures have been formed nowadays – the Polish and Czech ones. Both Polish and Czech Census Bureau data and objective elements of national culture discussed in the essay indicate the process of national revival. The local people of Jaworzynka identify themselves as Poles and the population of Herczawa define themselves as Czechs. The content and the form of the local culture are visible in Jaworzyna, but they seem to be latent or diminishing in Herczawa.
The motto of the article signals that ‘the great cultural change’ on the turn of the 20th century is going to be the context for reflections on the identity of pedagogy. The problem of identity has always been controversial; however, it is particularly visible in the circumstances of change. In the article I attempt to weaken the argumentation used by the advocates of marginalising that problem in an academic discourse in order to remind statements of leaders of Polish pedagogy encouraging undertaking the problems of the identity of pedagogy. I also try to convince the reader that it is possible to form important questions about the new connection between pedagogy and educational practice in the context of a discourse about the identity of pedagogy.
Applying the commonly accepted definitions of identity to landscape as our field of research, in particular landscape in protected areas, we assume that identity is the deepest relationship with the landscape (surroundings) perceived by man, with its historical layers of content (the culture and tradition of a place) and form (the canon of a place). An evaluation of change in time should be the keynote of deliberations on place identity. Basing on the current status of research, a review of specialist literature and the author’s experience to date, the above definitions and terms may be referenced to talk about “former” and “new” place identity, especially if we acquiesce to what is termed “the culture of a place” that originates in love for it and willingness to participate in the act of creation that has been launched upon the site. Author tries to explain this fenomenom on example of revitalization, on scale of conntry or even the Europe – the cultural – strategic landscape od Zamość Fortress.
Short ancestry of the modern citizen of Gdańsk encourages reflection of factors constituting his distinctness. Rapid exchange of population after the World War II disrupted the cultural continuity of Gdańsk society. Despite immense damage, material substance of the city, life environment of both former and new citizens of Gdańsk, turned out to be potentially the only significant bonding element for their identity. With time, the initial national narration was replaced with a favourable overview of the past, which had been previously suppressed and has been escaping the desirable scheme of the Polish identity. Gdańsk inhabitants were accompanied by the city landscape throughout the entire period of changes in consciousness. The landscape, which was erected from ruins in its most prominent attributes, which was undergoing constant spatial changes in the following years, supported the continuity of the emerging common city identity.