Zaraza nadchodzi i odchodzi – myślenie o chorobach epidemicznych utrwalone w języku

In this article, I present selected aspects of the linguistic image of the plague (I am especially interested in names and their etymology, the causes of the disease, images of the plague, and remedies). I mainly rely on materials related to Polish folk culture, but I also mention some contemporary contexts to show a certain durability of beliefs related to the plague. I use the notion of a linguistic and cultural image of the world understood as a colloquial interpretation of reality that can be explicated not only using verbal data, but also with non-verbal data preserved in petrified texts of culture. In my considerations, I refer to the so-called cognitive definition. The material basis of the analysis presented (in line with Jerzy Bartmiński’s assumptions) consists of lexical and textual data: names (confirming the “perspective of reality”), information transmitted on an onomasiological basis, revealed in the etymological and word-formation analysis, meanings given in the definitions in Polish and dialectal dictionaries, word-formation derivatives, metaphorical extensions, phraseologisms, collocations (phrases), metaphors, proverbs, healing formulas, etc. In Polish folk culture, the plague was imagined as a living creature (woman) who could roam the land (come and go), come to the village, talk to people, put them to death, or save the ones she chose to live. These images of the plague made peasants try to secure their space and to create a safe zone for themselves and their community by means of various magical procedures.

THE ILLUSTRATION GROW OF CONTAMINANT FUNGI AT WHITE BREAD BASED ON TEMPERATURE AND HUMIDITY

Introduction: Food is a basic need for every living creature. Bread is one of the processed foods that is consumed by many people as a staple food substitute for rice. The shelf life of white bread is usually not more than a week or even just three days. The appearance of bread that is not suitable for consumption is indicated by the appearance of discoloration on the bread due to being overgrown with fungus. The fungus that grows on white bread can produce mycotoxins during the storage process. Food poisoning can cause symptoms such as nausea, vomiting, and diarrhea. Method: The purpose of this study was to determine the average percentage of white bread covered with contaminant fungi based on temperature and humidity. The method used is descriptive. Results: The results showed that white bread overgrown with contaminant fungi by steaming and not steaming which was placed at room temperature grew faster than white bread placed at refrigerator temperature. At room temperature (27°C - 30°C), contaminant fungi began to grow on the seventh day on white bread 1 and on the fourth day on white bread 2 with the steamed treatment, while for the non-steamed treatment the contaminant fungi began to grow on the fifth day. At refrigerator temperature (13°C - 16°C), white bread with steamed and unsteamed treatment was not covered with contaminant fungi. Conclusion: The conclusion of this study is that white bread overgrown with contaminant fungi at room temperature with steam treatment was 3.33% on the fourth to fifth day, and 66.6% on the seventh day. Bread covered with contaminant fungi at room temperature with treatment not steamed as much as 3.33% on the fifth to the seventh day. Researchers hope that future researchers can conduct this research by adding a microscopic examination method.

Length and Weight (LW) Related Variations on Haematological Parameters of Hetropneustes Fossilis (Bloch.)

The paper mainly described the haematological values of a fresh water catfish Hetropneustes fossilis (Bloch.) in relation to its length and weight which are the prime basic factor of the differences in blood parameters of any living creature including fishes. The hematological parameters showed significant differences with increase in length and weight of the fishes. Differential leucocytes count did not showed any significant differences except macrophages and differential erythrocytes count showed significant differences only in macrocytes. All three groups (Length and weight) of fishes showed significant positive correlations for total erythrocytes count, hemoglobin, mean corpuscular hemoglobin and erythrocyte sedimentation rate while negative correlation was noted for mean corpuscular hemoglobin; mean cell volume. Among differential leukocytes count only neutrophil showed positive correlation, while other parameters did not show any significant correlation. In differential erythrocyte count only microcytes showed significant positive correlation.

THE SOUL AND SRITIT OF A MAN IN THE POLISH NAIVE PICTURE OF THE WORLD

The study of naive perceptions of certain fragments of reality helps to identify the specifics of the national consciousness of the people who speak a particular language. The article deals with a systematic description of naive ideas about the soul and spirit (as similar concepts) fixed in the Polish picture of the world. Contemporary ideas about the soul and spirit in the Polish picture of the world are formed under the influence of pagan folk beliefs (the soul as a transparent, thin matter filling the human body), scientific views on the world (the soul as a combination of psychological, intellectual, emotional features of a person), as well as religious views (the soul as an intangible, immortal foundation in a man, reviving his body and leaving him at the time of a death). Soul and spirit are conceptualized as essences inextricably linked with the human body. Conceptual metaphor allows to concretize, to give conditional visibility to such abstractions as “soul” and “spirit”. In the Polish naive picture of the world the soul / spirit is endowed with signs of a living creature (including a person), plants, artifacts such as paper, fabric, book. The metaphor of space allows to imagine the soul as a kind of receptacle, which has a bottom and is characterized by signs of depth and breadth, fullness or emptiness. The metaphors of the characterizing type focus on significant for representatives of Polish culture signs of the soul, such as purity, kindness, strength, etc. The concepts “soul” and “spirit” being significant for Polish lingvoculture have multiple representations in the language through words, as well as free and stable combinations that are metaphorical in nature. The soul in the Polish naive picture of the world, on the one hand, is a source of life in a person, on the other hand, is the source of information about him, as well as his internal regulator and some value.

I dropped a big stone on the water snake… Poetic and the Folk Image of a SNAKE

The aim of the article is to reconstruct the linguistic and cultural image of the snake in Polish language and Polish folk culture, functioning within three different but complementary genre-based models: (a) mythological, which echoes are present in belief stories, records of beliefs, and descriptions of practices; (b) biblical (religious), Judeo-Christian, settled in aytiological legends, wedding speeches, religious and historical songs (c) colloquial (common sense), confirmed mainly in colloquial phraseology. In the first model, the snake appears as the guardian of the house and the enclosure, a living creature, friendly to people and animals, whose presence ensures happiness and prosperity; in the second – the serpent is a symbol of evil, sin and Satan; in the third, the most stabilized features of the snake are: wisdom, prudence, but the most of all cunning and sly. The features that emerge especially from the mythological and religious model are the basis for the interpretation of the poetic creation of a snake from Czesław Miłosz’s poem Rue Descartes, in which the lyrical subject combines all evil that has happened to him in his life with in breaking of the ban and just punishment for killing a water snake coiled in the grass.

Filmmaking practice and animals’ geographies: attunement, perspective, narration

After being captured from the streets of Moscow, Laika was the first living creature to be sent into Earth’s orbit by the USSR in 1957. The 2019 film, Space Dogs, tells the story of Laika’s spectral return to Moscow, and searches for her ghosts in the city’s street dogs 60 years later. Combining archival material with contemporary documentary footage ‘filmed at dog’s level’, the film reanimates Laika’s spectral afterlives. Drawing on a series of in-depth conversations with the film’s directors, writers, and director of photography, we provide critical reflections on filmmaking practice for animals’ geographies. We offer a three-part typology which frames these contributions: attunement, which focuses on the affordances of filmmaking practice for attuning to the lives of nonhuman lifeworlds; perspective, which documents how filmmaking practice allows for more-than-human urban space to be viewed from alternative vantage points; and narration, which enables filmmakers to experiment with affective modes of representing animals’ lives, offering audiences alternative spatiotemporal experiences. Finally, we reflect on the potentials of filmmaking as a fruitful practice, method, and output for animals’ geographers.

USHNODAKA AS A DAILY ROUTINE

Ayurveda is the ‘science of life’ mainly aims at positive health by preventing a person from getting any disease as well as treat the diseased person. A balanced state of Tridosha, Dhatus, Mala, Agni etc helps to keep one’s life healthy. Any disturbances in these factors will leads to ill health. So, in present era we should plan accordingly and should follow strictly Dinacharya, Ritucharya, and Ratricharya to maintain the proper health. Ayurveda has de- scribed some rules for Ahara, Vihara and Jalasevana. Acharya Sushrutha told that the life of living creature is water itself. Water is one of the pancha mahabhuta which is vital for the creatures. Trishna is one among non-suppressible natural urge described in our science. Ayurveda recommends the intake of cold as well as warm water based on the body condition. Our Acharyas explained the benefits of Ushnambu, Shitambu, and their qualities, and we should consider the indications and contra indications of water to maintain the Avikrutavastha of Tridosha and Agni. ‘Ush- nodaka ‘means warm water but here water should be boiled properly not just heated. Generally, Udaka is used as Anupana for Ahara, but Ushnodaka has its own specialty as an Anupana for Ahara, for Aushadhi, and it can be used in particular Vyadhivastha. Thus, Ushnodaka plays an important role in Swastha Samrakshana as well as Vikara Prashamana. So here I made an attempt to discuss the importance of Ushnodaka as a daily routine. Keywords: Ushnodaka, Swastha, Anupana, Jalasevana, Agni, Tridosha, Vyadhi, Daily routine.

Natural Mechanisms and Methods of Protection against Coronavirus COVID-19

Our planet is a living creature that has its own protective viral mechanism. Viruses are activated when people too zealously intervene in the natural processes on the planet and worsen the environment. With a decrease in the spiritual level of society, a deterioration in ecology, climate change, a decrease in the frequency of the Schumann resonator supporting the energy healthy state of the body, pollution of water and soil, and other catastrophic disorders of natural processes on the planet, an epidemic and the process of mutation of viruses begins, as a result of which more and more of their species appear. For the people will rise against the people and the kingdom against the kingdom, and there will be earthquakes in places, and there will be smoothness and turmoil. This is the beginning of Mark's disease (13:8). The article discusses natural mechanisms and methods of protection against coronavirus.

Natural Mechanisms and Methods of Protection against Coronavirus COVID-19

Our planet is a living creature that has its own protective viral mechanism. Viruses are activated when people too zealously intervene in the natural processes on the planet and worsen the environment. With a decrease in the spiritual level of society, a deterioration in ecology, climate change, a decrease in the frequency of the Schumann resonator supporting the energy healthy state of the body, pollution of water and soil and other catastrophic disorders of natural processes on the planet, an epidemic and the process of mutation of viruses begins, as a result of which more and more of their species appear. For the people will rise against the people and the kingdom against the kingdom; and there will be earthquakes in places, and there will be smoothness and turmoil. This is the beginning of Mark's disease (13:8). The article discusses natural mechanisms and methods of protection against coronavirus.

Natural Mechanisms and Methods of Protection against Coronavirus Covid-19

Our planet is a living creature that has its own protective viral mechanism. Viruses are activated when people too zealously intervene in the natural processes on the planet and worsen the environment. With a decrease in the spiritual level of society, a deterioration in ecology, climate change, a decrease in the frequency of the Schumann resonator supporting the energy healthy state of the body, pollution of water and soil and other catastrophic disorders of natural processes on the planet, an epidemic and the process of mutation of viruses begins, as a result of which more and more of their species appear. For the people will rise against the people and the kingdom against the kingdom; and there will be earthquakes in places, and there will be smoothness and turmoil. This is the beginning of Mark's disease (13:8). The article discusses natural mechanisms and methods of protection against coronavirus.