Christmas as one of the last stable "Institutions of Meaning"
Dr Krupa-Ławrynowicz underlines that the extraordinary emotionality of Polish Christmas stems from its historical role. During periods of partition, war and the Polish People's Republic, Christmas was one of the few spaces that remained unchanged and provided a sense of continuity. Christmas time united family, religion and nation into a single symbolic order – a moment of the particular "condensation of meaning" described by Anna Zadrożyńska.
Christmas Eve – tradition with the oldest roots
When asked about the most interesting pre-Christian traces in Polish holiday customs, the anthropologist points to Christmas Eve as a whole. The meatless supper, openness to "ancestral spirits," fortune telling and contact with the "other world" all have their roots in Slavic winter solstice rituals. Christianity, as the researcher points out, adapted these practices rather than creating them from scratch.
In her view, Christmas Eve is not solely a religious ritual. It is, above all, a family and social ritual with a strong religious framework. In many homes, it becomes an annual story about “who we are as a family.”
Food as an "edible tradition"
The central role of food in Polish holidays is no accident. Holiday dishes, as Dr Krupa-Ławrynowicz emphasises, are a vehicle for relationships and memories. Flavour replaces text, and family recipes convey values. Meals structure the social world, and thanks to them, holidays become a space for reconnecting.
The Christmas wafer – an emotional gesture of reconciliation
The sharing of the Christmas wafer originates from early Christian practices, but in Poland it has taken on a unique significance. It is a gesture of recognition of relationship and reconciliation – very emotional and deeply rooted in Polish culture. It creates a unity that anthropology calls communitas.
Empty seat at the table – a symbol that evolves
Originally, the empty plate was associated with the presence of ancestral spirits and the uncertainty of fate. In the 20th century, its interpretation shifted toward hospitality and empathy for the absent. It is an example of a living symbol that changes meaning over time but retains its power.
Christmas tree – not Polish, but “tamed”
The titular Christmas tree, is not a native Polish tradition. Dr Krupa-Ławrynowicz points out that this custom came to Poland from the German lands in the 19th century. However, it was quickly "Polonised" and adorned with local symbolism. This is one of many practices demonstrating that tradition can be borrowed, not eternal.
Christmas in the past and today
Although the aesthetics, pace and scale of the celebrations have changed, the basic structure has remained surprisingly enduring. The shared table, the Christmas wafer and Christmas Eve – these are the elements that still unite us, though today they often take on a more negotiated and individualised form.
Regional peculiarities: from the Beskids to Silesia
The researcher cites customs from the Subcarpathian region and the Low Beskids as the most original and forgotten traditions, where Christmas practices and agrarian magic have long coexisted. She also draws attention to Silesia, with its distinct holiday rhythms and distinctive cuisine.
Christmas without religion? Still "real"
The anthropologist underlines that Christmas doesn't have to be based solely on religion to remain holidays in the Polish sense. Christmas core lies in relationships, ritual and repetition. The sacred can have a secular character, and contemporary celebrations tend to be more ethical and emotional than dogmatic.
“Strange” customs, or a logical past
Dr Krupa-Ławrynowicz lists "eavesdropping on the earth" or animals on Christmas Eve, and prohibitions against leaving the table among the most original Christmas practices. She adds, however, that for an anthropologist, these are not oddities but logical elements of the ancient world order.
Source: Dr Aleksandra Krupa-Ławrynowicz (Faculty of Philosophy and History, University of Lodz)
Edit: Kacper Szczepaniak (Centre for Brand Communications, University of Lodz)
