Cyfrowa Etnografia

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Part of Ethnological Studies of Industrial Regions in Poland / LUD 1995 t.79

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Lud,

IRENA

BUKOWSKA-FLOREŃSKA

Branch

of Silesian

vol. 79, 1995

University

Cieszyn

ETHNOLOGICAL
STUDIES OF INDUSTRIAL REGIONS
ITS PAST, PRESENT AND PROSPECTS

IN POLAND.

Academic interest in the communities evolving around developing industrial centers began in Europe in the 19th century. In Poland it goes to the
turn of the 20th century; its main focus has been the situation and living
conditions of industrial workers. The forerunner of Polish ethnological studies
on labor culture was Stanisław Ciszewski, who described a two-vocational
group consisting of farmers and miners living in the vicinity of Sławkowo in the
Olkusz district. In addition to general characteristics of some aspects of the
material and social culture, he devoted much attention to folklore and beliefs
(Ciszewski, 1886 - 1887). Some materials concerning the family and public life of
the working class (examples come from the region of Łódź, Warsaw, Żyd ardów, and the Dąbrowskie basin) may be found in a few studies from the
beginning of the 20th century. The most interesting is the study written in 1922
by Rev. A. Wójcicki entitled: Robotnik polski w życiu rodzinnym [The Polish
Worker and Family Life].
At that time, however, the traditions of working class culture were not the
subject of research of Polish ethnologists. Studies on working class communities were undertaken by representatives of other academic disciplines
mainly concerned with the living conditions of industrial workers or the
unemployed, and with their own accounts of their lives. Nonetheless, in that
period the first theoretical concepts dealing with the culture of working classes
were formulated. For example, in 1938 Stefan Czarnowski pointed out the
formation of a new culture whose founders - in his opinion - are
characterized by "a sense of justice", "brotherhood", "human dignity", and
"substantial thinking ... , in categories of material shapes". He emphasized the
existence of an ethos of the working masses, thus trying to defy previous
opinions suggesting that technological progress and work automation "were to
deprive the proletariat of all propensities to create spiritual values". Concluding a longer statement, he claims that "facts do not corroborate the above
view: the working class culture is being created under our eyes, even in the
capitalist system, though in opposition to it. It has the makings of a culture
that is both great and full of humanity" (Czarnowski, 1946, pp. 101 -120).
11 -

Lud

t.

LXXIX

162
These views were grounded not only in observations, his own reflections,
and publications by the representatives of contemporary leftist philosophical
trends, but also in earlier folklore materials most often found in numerous
non-professional periodicals. As an example let us mention the legends and
tales concerning Silesian mining, published by the Poznań "Warta" and
supplied by a collector of Silesian folklore who came from the Wielkopolska
region, Skromny (Ligęza, 1972). Similar materials, including descriptions of the
first industrial processes in such towns as Tarnowskie Góry, Gliwice, Katowice
and others located in the same area were also discovered in the articles of Józef
Lompa from the 19th centuryand
published by A. Zieliński only in 1984
(Simonides, 1989, pp. 12, 25).
Data about the life of mining communities in Upper Silesia were contained
in the monographs of towns that appeared between the world wars and
concerned such towns as Knurów, Krywałd, Chorzów, Tarnowskie Góry, and
Świętochłowice. For example, in the monograph of Świętochłowice a contemporary collector of local folklore and at the same time founder of the museum
collection, Stanisław Wallis, in a chapter entitled "Sztuka ludowa" ["Folk
Art"] provided detailed information about fifteen industrial villages situated in
the heart of Upper Silesia. Describing the culture of their inhabitants, working
both in the fields and in industry, or only in mining and industry, he pointed
the production of ornamented objects of every day use that were made of
industrial waste such as tin, wire, iron plates, coal, and other materials.
Studies on the folk culture of Silesia, including also the "folk culture of the
working estate", were conducted by German ethnographers since ca. 1919,
among others under the supervision of Alfons Perlick (the regions of Bytom,
Gliwice, and Opole), director of the Museum in Bytom (Perlick, 1943). This
subject was more thoroughly discussed by Mieczysław Gładysz in his study
Stan i potrzeby nauki polskiej o Śląsku [The Condition and Needs of Polish
Research on Silesia] published by the publishing house of the Silesian Institute
in Katowice established in 1934. In the 1930s the representatives of contemporary Polish ethnography attempted some field research to collect materials
for the Silesian Museum. They did not, however, take up the problem of the
forming industrial community, but instead concentrated on accumulating
knowledge about the rapidly disappering peasant culture whose traits were
manifestations of Polish regional and national traditions. In the interwar
period only some of the collected material was published by a group of scholars
including Agnieszka and Tadeusz Dobrowolski, Mieczysław Gładysz, Jerzy
Longman, and Longin Malicki. More data about the industrial area of the
region appeared only afterwards.
In other regions of Poland even after 1945 the main concern of ethnographers was to collect and document the shrinking resources of the traditional
peasant culture as well as to study its transformations. No attention was paid

163
to the culture of the already functioning communities that developed around
industrial centers. While historians were already conducting wide-range studies
concerning the "Polish working classes" completely ignoring the question of
their culture (T. Lepkowski, S. Kolabiński, I. Pietrzak-Pawłowska,
N. Gąsiorowska, and others), ethnologists just began to take note of that research
problem. We may assume that the first sign of their concern was the interest
in the art of miners, especially in coal and salt sculpture, the results of which
were published in "Polska Sztuka Ludowa" ["Polish Folk Art"] between 1949
and 1952.
The changing cultural reality and the postwar revival of social sciences
provoked a discussion about the subject and research methods of ethnology.
The breakthrough in ethnological studies that set new research goals was the
methodological conference held in 1956 in Cracow, where Kazimierz Dobrowolski delivered the opening address (Dobrowolski, 1958, pp. 76 - 77). He
emphasized the "importance of the history of culture of the working people" of
different formations in the national historyand a small number of publications
devoted to the 19th and 20th century working class culture. Dobrowolski
indicated that the phenomenon deserved to become an essential field of
ethnological research.
Of great help in studying working class communities were research projects
previously undertaken by museum researches and members of the Ethnographic Committee of the Silesian Institute in Katowice and the experience of the
research center in Cracow headed by K. Dobrowolski. The above-mentioned
research projects were carried out in 1951 by the Department of General
Ethnography of the Jagiellonian University and by the Department
of
Ethnography at the Institute of History of Material Culture at the Academy of
Sciences in Cracow. One of the results was a paper by Danuta Dobrowolska
Górnicy salinarni w Wieliczce i ich kultura w latach 1880-1939
[Salt Miners in
Wieliczka and Their Culture in 1880 - 1939] (later extended into a book) in
which the author, in accord with Dobrowolski's suggestion, applied an integral
and comprehensive approach to the phenomena under investigation. In J 958 in
"Etnografia Polska" the same author published an article, quite unusual in the
context of earlier ethnological projects, concerning the leisure time of workers
from the region of Małopolska.
A similar approach was followed by Edward Pietraszek in his study called
Wiejscy

rohotnicy

kopalń

i hut.

Dynamika

przemian

społeczno-kulturowych

w sierszańskim o.frodku górniczym w XIX i XX wieku [Village Workers of the
Mines and Steelworks. The Dynamic of Socio-Cultural Transformations in the
Siersza Mining Center in the 19th and 20th Centuries] (1966) and his other
papers published in a collection "Materiały do historii załóg fabrycznych
w Polsce południowej" ["Materials on the History of Factory Workers in
Southern Poland"] edited by K. Dobrowolski (1966). These papers focused on

164
social life and material culture on the one hand, and on the socia-cultural
effects of the functioning of factories on the other. The subject of the working
class culture "against the collapse of traditional folk culture in the Krakowskie
Basin" was discussed by Edward Pietraszek in volume 7 of "Etnografia Polska"
in 1964, while the question of socia-cultural consequences of industrialization,
in the context of a studyon miners from Lubiąż, was dealt with in the same
volume by Antoni Stojak.
The above-mentioned interdisciplinary papers combining the perspectives
of ethnology, history, and sociology not only opened up a new period in
ethnological studies in the Cracow center, but they also set an example of new
research needs and possibilities. A wider context of the study of working class
culture was highlighted in later articles by E. Pietraszek and D. Dobrowolski.
The earliest studies on working class culture were undertaken in Upper
Silesia. The first articles, published in "Polska Sztuka Ludowa" in 1952,
concerned the written and musical folklore of miners as well as their art, and
were written by Maria Żywirska, Stanisław Wallis, Józef Ligęza, and Mieczysław Gładysz. Later on, the investigation of the culture of the industrial region
of Silesia was continued in many other publications, such as a book by Józef
Ligęza entitled Śladami tradycji [Traces of the Tradition] which discusses not
only tales, stories, and Silesian proverbs but also the tradition of mining
literature in southern Poland (Ligęza, 1968; 1972). Similar in character were
later works of Dorota Simonides about humor, describing the folklore of
industrial Silesia, the collections of miners' songs by Adolf Dygacz, and studies
on songs and rituals by Krystyna Turek with the author's historical and formal
ethno-musicological
analysis.
After World War II, the members of the Ethnographic Committee of the
Silesian Scientific Institute in Katowice launched studies on the traditional
culture of miners. The scope of their studies included not only the traditions of
the profession (tools, clothing, work organization) and related customs, but
also the problems of settlement, ethno-social structure, housing, food, beliefs,
art, and folklore. They were conducted both in the housing projects situated by
the factories and in the towns and villages where miners and their families were
a predominant group. Already in 1964 the results of those studies were
published in a collective monograph entitled Zarys kultury górniczej. Górny
Śląsk. Zagłębie Dąbrowskie [An Outline of Miners' Culture. Upper Silesia. The
Dąbrowskie Basin] (Ligęza, Żywirska, 1964). Prior to this monograph, remarks
on the methodology of such studies (Żywirska, 1953, pp. 93 - 103) were
published. According to the intentions of Józef Ligęza and Maria Żywirska,
their works provided guidelines for the future comprehensive and detailed
research initiatives to be undertaken in Upper Silesia, Łódź, and Warsaw.
In 1965 - 1966, in the series "Górnośląskie Studia Socjologiczne" ['The
Upper-Silesian Sociological Studies"] published by the Silesian Scientific

165
Institute, two books devoted to the miners' and steelworkers' families by
Franciszek Adamczak were issued. They constitute a perfect example of the
development of knowledge about social culture of that industrial region and
a demonstration of the proximity of research areas of ethnology and the
sociology of culture.
Since the 1960s Silesian ethnologists associated with museums, the University of Silesia, the Polish Ethnological Society and the Ethnographic Committee in the Silesian Scientific Institute have been investigating not only
the processes of change within the traditional peasant and working class
culture (Dubiel, 1968), but also the Silesian culture of industrial communities.
Since then the latter has become the main subject of interest of ethnologists
affiliated with those institutions. In the wake of their research more and more
articles and books concerning, among others, the written and musical folklore,
beliefs and rituals, nonprofessional art, and family began to appear. As an
example, we should mention Podania i opowieści z Zagłębia Dąbrowskiego
[Tales and Stories from the Dąbrowskie Basin] by Marianna and Dyonizjusz
Czubala published in 1984, and a publication of Marian Gerlich about folk
beliefs related to mining and industry which is an interesting anthropological
analysis of the relation between "beliefs and everyday life" "beliefs and the
question of work" as well as "beliefs and traditional ideology from the
perspective of working class family rituals" (Gerlich, 1992).
Another example of a monographic account is a collective work Górniczy
stan [The Miners], edited by Dorota Simonides, presenting a few selected areas
of folklore in their relation to some questions of social culture (family, patterns
of behavior, rituals), and to art and beliefs (Simonides, 1988). A broader
approach was taken in another study, Folklor Górnego Śląska [Folklore of
Upper Silesia], edited by the same author, which covered the whole region of
Silesia, including the farming Opole district, and contained a number of
materialon
the specific cultural character of Silesia as an industrial region.
What is noteworthy, some chapters of the study were devoted to "folk
literature" which was able to develop due to the involvement of small
businessmen such as printers, "the singing movement" and "people practicing
music", all as typical of the Silesian working class settlements as, for example,
the amateur theater. In the book both archaic and modern trends are discussed
in the context of an overall systemic approach to culture and tradition.
Interesting source materials on family rituals in the industrial complex of
Katowice were collected by Halina Gerlich and Krystyna Turek. The former
conducted her studies in 1975 - 1976 among the urban population, in particular
in Katowice, and her research project encompassed the most crucial moments
of human life: Narodziny, zaślubiny, śmierć [Birth, Marriage, Death] (Gerlich,
1984). Krystyna Turek, in contrast, was interested only in funeral customs,
rituals and singing, and cataloguing the old and modern repertoire of songs

166
sung in Upper Silesia. She conducted her field and archival studies in
1988 - 1992 in the area of the Upper-Silesian megalopolis and some towns in
the district of Gliwice and Opole. The results of her work, which combined two
approaches to research: ethnographic and ethno-musicological
(including
many notations), were reported in the book Ludowe zwyczaje, obrzędy i pieśni
pogrzebowe na Górnym Śląsku [Folk Customs, Rituals and Funeral Songs in
Upper SilesiaJ (1993).
Another research problem was the amateur art of workers, in particular of
miners, comprising painting, sculpture and other forms of art in which industrial
waste and coal had long been used. The research project lasted from 1958 to
1994, involving field studies, interviews with the artists, and the display of their
works in competitions and exhibitions organized by centers of culture and
museums. The exhibitions were usually documented by catalogues listing the
artists and their works. Field studies conducted according to a comprehensive
scheme and by means of various complementary research methods yielded
a relatively large amount of materials that was later published in museum
journals and in "Polska Sztuka Ludowa". The accounts of the art of working
class artists usually take the form of a monograph which introduces an artist
and provides a formal analysis of his or her works. In such books attention is
usually paid to the formal-aesthetic and social values of art deriving from specific
socio-economic conditions and backgrounds (Bukowska-Floreńska,
1987a).
Since 1980 research has also been focused on social culture and the internal
and external factors that have been inducing changes in the way and style of
life, in the system of values, in family life and behavior, and in the specific
character of the functioning tradition. Publications in this field synthesize data
about the specific character of culture, including the cultural tradition of
industrial communities - a term which refers to people who for generations
have been living in industrial regions (Kaczko, 1982; Bukowska-Floreńska,
1987b; 1988; 1994a).
Studies on working class communities and their culture have been also
conducted in Łódź. Research began as archival studies by members of the
Polish Ethnological Society on the migration of villagers to the city. The field
studies related to the city of Łódź - a center of textile industry - were a joint
enterprise of the Department of Ethnography of the University of Łódź and
the Ethnographic Department of the Institute of History of Material Culture
in PAN. Also a partner in these studies was the Committee for the Study of
Industrial Regions and the Department of Sociology of the University of Łódź.
Since 1957 attempts have been undertaken to found an open air museum of the
working class houses in the center of Łódź (the museum existed for a couple of
years). Most of the collected materials have been published in a periodical
"Łódzkie Studia Etnograficzne" as well as in other periodicals and collections
of articles.

167
At the onset of their investigations the ethnologists from Łódź concentrated
on describing rituals, holiday customs, family and neighborhood life, and
folklore. Among the researchers we should mention Andrzej Lipiński, Irena
Lechowa, Barbara Matysiak-Polakowa,
Piotr Jan Dekowski and Bronisława
Kopczyńska-Jaworska.
The subject of research conducted in 1963 and 1968
was the free time of industrial workers in Łódź. Hypotheses had been
formulated in advance and then the study was carried out in the district of
Łódź-Księży Młyn (Lipiński, 1969; Piotrowski, 1970). The Łódź affiliate of the
Polish Ethnological Society initiated a competition on the folklore of industrial
Łódź, and in cooperation with the Department of Ethnography and the
Ethnographic Section of the Archaeological and Ethnographic
Museum
organized a seminar devoted to the culture of working classes, with a particular
emphasis on the Łódź community (March 10- 11, 1972). During the seminar
achievements of the Łódź department
and of other departments
were
presented. The seminar provided an excellent opportunity
to point out
further needs in the field and set new directions for the study of industrial
communities ("Łódzkie Studia Etnograficzne" vol. 15, 1973). The ideas
underlying all those studies originally supervised by Kazimiera Zawistowicz-Adamska are now being continued by Bronisława Kopczyńska-Jaworska and her coworkers involved in the studies on the working class culture
of Łódź.
Definitive studies on the working class culture of Łódź are the works of
B. Kopczyńska-Jaworska
published in the monograph of the city of Łódź
in vol. 21, 1979 of "Łódzkie Studia Etnograficzne" and in a collection entitled
Folklor robotniczej Łodzi [Folklore of the Working Class of Łódź], 1976. These
publications considerably extended the scope of our knowledge about the
housing of workers in Łódź, customs of match making and weddings, annual
holidays, forms of leisure, and songs sung on many occasions. Studies in the
Łódź research center are still being continued.
For almost twenty years studies on working class culture have been also
pursued in the largest Mazovian industrial center in Żyrardów. They were
started in 1976 by scholars from the Department of Ethnology of the
University of Warsaw, interested in customs and fashion as a specific
code of communication among the 19th and early 20th c. factory workers
of Żyrardów. As a result, knowledge about the organization of every day
life, rituals, clothing, interior design, leisure time, and forms of holiday
celebration from the end of the 19th c. to 1939 was accumulated (Stawarz,
1986). A summary of the first stage of the studies that ended in 1980 was
a collection entitled Tradycyjna kultura robotnicza Żyrardowa. (Materiały do
etnografii miasta) [Traditional Working-Class Culture of Żyrardów. (Source
Materials for the Town's Ethnography)] (Woźniak, 1982). The authors of the
collection took into account the records and state of research on working class

168
culture, as well as materials referring to the ongm and structure of the
town's community (A. Stawarz), family life (A. Kuczyńska-Skrzypek), rituals
(A. Woźniak), and knowledge and religious beliefs of the working class
(E. Hulka-Laskowska).
In 1981 the Department of Ethnology of the University of Warsaw
discontinued team research in Żyrardów. However, the early studies were
a starting point for further and more comprehensive individual inquiries, often
conducted in cooperation with the Mazovian Research Center (its branch in
Żyrardów) and the Society of the Friends of Żyrardów. A detailed list of
publications written on the basis of these studies was made by A. Stawarz
(1986), who in this way summed up the ten-year period of studies on Żyrardów.
Among those publications of special notice is his work entitled Żyrardów,
narodziny społeczności,
1830 - 1970 [Żyrardów. The Origin of a Community,
1830 - 1970J devoted to the relations between social structure and culture
(Stawarz, 1985).
The study of the culture of the population of industrial centers has become
a legitimate subject of research and publications by Polish ethnologists.
Nevertheless, etnological knowledge in this respect is not yet exhaustive, due to
a number of factors:
- a fixed, rigid scope and methodology of studies which stem from the
monographic descriptions of traditional peasant culture;
- difficulties faced by ethnologists in making decisions about facts and
phenomena that mayor should be the subject of their interest in relation to the
culture of industrial communities.
In a situation when rural and urban communities are becoming more and
more alike, due to the relations of work, kinship, dissemination of technology,
and social mobility, the old term "folk" has changed and the culture accessible
to "the people" has largely expanded. Nonetheless, the ethnologist still has to
work with:
traditional culture of rural and urban communities, including industrial
ones;
cultural change brought about by innovation;
traditional ways of thinking and the resulting system of values and
behavior;
- parallel functioning of the "old" and "new" traditions.
Museum collectors also face a difficulty in their attempts to study the
culture of industrial communities. Therefore, they have started a discussion on
what actually should be collected to document not only the distant historical
past, but also the present of these communities. This problem was raised during
one of the conferences in Łódź by Barbara Bazielich, who tried to define the
limits of ethnographic collectorship (Bazielich, 1982, pp. 81 - 87). This and
many other discussions with the participation of historians indicated the need
to fully document both the material and non-material culture of the working

169
class. StilI, no approach to modern working class culture has yet been specified,
which is due to the fact that the material culture of contemporary workers
includes above all standard consumer products that are produced by their
users, but they in fact document the achievements of modern technology rather
than the culture of their makers. That is why they belong to collections in
museums of technology. Only a small number of consumer goods may be
considered as artifacts illustrating regional, industrial, and traditional cultures
closer to the tradition of local handicraft.
Studies on the culture of professional and working class groups have also
provoked interest in a more general approach to the study of industrial
communities. The first question under investigation was the term "working
class culture" in the context of the "folk culture" (thus far understood
predominantly as peasant culture). A novel proposition was put forward by
Edward Piet raszek in his article Kultura ludowa i robotnicza wobec współczesnej prohlematyki kultury [Folk and Working Class Culture in the Context
of the Contemporary Problematic of Culture] (Pietraszek, 1966). In his study
the author referred to a statement made by Jan Stanisław Bystroń that folk
culture is not a property of estate or social class. In this sense the working class
culture, mostly originating from the rural culture, has often been defined as
the "culture of working people". E. Pietraszek noticed that in modernized
communities studies of material objects are less important than those of
behavior. His assumption was actually corroborated
by later ethnological
studies and publications conducted due to increasing interest in the communities of industrial regions. Just to illustrate the above, I will mention some
relevant research projects that were undertaken in this respect.
Cultural aspects of work were studied by Danuta Dobrowolska and Anna
Zadrożyńska. With the aim to consider the functions of work, the former
focused on the studies of working class (1974).
A. Zadrożyńska (1983) made an attempt at a theoretical explanation of the
phenomena of working and leisure time in terms of such concepts as time,
space, man, being, and the resulting interrelations. In her analysis she used
both materials derived from ethnological field research (villagers-farm workers
and Warsaw factory workers) and from literature on the subject.
The socio-cultural functions of tradition in industrial communities and the
system of values of Silesian families in these communities were the main
concerns for Irena Bukowska-Floreńska
(1987b), who based her analysis on
many years of studies of industrial regions: the Upper Silesian Industrial
Region and the Rybnik Coal District. She treated the traditional peasant and
working class culture equally to the modern culture of different social groups
originating in the working class. She concluded that multigenerational communities in the industrial regions that share the same roots, history, and that
work and live together are able to create a local, relatively homogenous
cultural system and system of values. This ability is very important for the

170
sense of regional social and cultural identity. Moreover, it constitutes a social
frame of reference and stimulates certain behaviors and social attitudes, both
among individuals and in groups. The tradition of modern industrial communities is also transferred and continued, particularly in terms of behavior
and its consequences. The culture of modern industrial communities may, and
even should, become a field of ethnological research.
The question of behaviors in the contact situation between one of "us" and
one of "them", specifically between the local people and the newcomers, has
recently been examined by Eugeniusz Kłosek, who conducted his studies in the
Upper Silesian Industrial Region in new housing projects populated by
working class people in Świętochłowice and Chorzów (Kłosek, 1993). He
analyzed local attitudes and behaviors as well as stereotypes of regional
differentiation based on local tradition.
Patterns of behavior in the Silesian working class communities were also
the subject of ethnological investigation by Marian Gerlich, who described the
everyday behavior of members of workers' families determined by the roles
they play, and the rhythm of the day determined by work and tradition
(Gerlich, 1992).
An attempt at formulating some preliminary hypotheses in the theory and
methodology of the study of folk culture in modern industrial communities
relative to the results hitherto obtained in this field has been made by Jerzy
Damrosz (1992). Trying to defend the existence of folk culture, Damrosz points
out to the need for interdisciplinary studies of the already existing and the
future cultural reality. He is repeating a question that has been worrying
ethnologists for some time, namely what to study in the field of folk culture,
how to study it, and - above all - why? Searching for the answer, the author
presents his views on the contemporary and future values functioning in the
growing "spatial socio-cultural circles". Damrosz identifies the "spheres of
human life" - "the spatial cultural horizon on a local-regional scale" which
implies a "private motherland" in contrast to the "ideological motherland".
Having briefly presented a survey of the most important studies and
publications which document, on the one hand, the scope of ethnological
knowledge about industrial regions in Poland, and on the other, a set of ideas
concerning this research field, it is possible to indicate the direction that
contemporary ethnological studies should follow. The industrial regions are
a unique laboratory for studying many aspects of tradition functioning in
a modern community. This is why studies in industrial communities should be
also conducted, without, however, neglecting traditional cultures. Empirical
and theoretical results of such research will have not only an academic
significance, but also some practical impact on social and cultural policies.
Moreover, they will be of considerable importance for mutual understanding of
people from different groups and regions.

171
BIBLIOGRAPHY
Bazielich Barbara
1982
Perspektywy kolekcji etnograficznych w rejonach wielkoprzemysłowych [Prospects for
Ethnographic Collections in Industrial Regions], "Łódzkie Studia Etnograficzne"
vol. 21.
Bukowska-Florcńska
Irena
ł987a
Twórczo.i·(' plastyczna w środowiskach robotniczych Górnego Śląska na przykładzie
rzeźhy w węglu w XIX i XX wieku [Plastic Art in the Working Class Communities
of Upper Silesia: the Example of 19th and 20th Century Coal Sculpture], "Rocznik
Muzeum Górnośląskiego. Etnografia" fasc. 8.
1987b
Społeczno-kulturowe funkcje tradycji w społecznościach industrialnych Górnego Śląska
[Socio-cullural Functions of Tradition in the Industrial Communities of Upper
Sile~ia], Wydawnictwo Uniwersytetu Śląskiego, Katowice.
1988
Wpływ industrializacji i urbanizacji na kształtowanie się współczesnego obrazu kultury
ludowej na Górnym Śląsku [The Innuence of Industrialization and Urban Development on the Contemporary Image of Folk Culture in Upper Silesia], in: Kultura
ludowa sercem Śląska [Folk Culture is the Heart of Silesia], cd. B. Bazielich,
Dolnośląskie Towarzystwo Społeczno-Kulturalne,
Wrocław.
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Translated by Elżbieta Wilczyńska