Wyniki wyszukiwania - Biblioteka Nauki

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Heimat in der Theologie Amélé Adamavi-Aho Ekué, Frank Mathwig, Matthias Zeindler, Heimat(en)? Beiträge zu einer Theologie der Migration, Theologischer Verlag Zürich, Zürich 2017, 206 s.

100%

Supranowicz R.

Studia Europaea Gnesnensia

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2019

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nr 19

409-414

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Ethos, boundaries and practical tasks of patriotism

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Ślipko T.

Studia Philosophiae Christianae

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2020

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tom 56

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nr S2

277-294

EN

The main thesis of this article states that patriotism constitutes a key role in the process of globalization. The author perceives the moral dimension of nation and homeland categories as the validation of such a position. Patriotism, which is not chauvinism, deeply connects with its own nation, as well as homeland, and due to its very nature, should be open to foreigners and other nations.

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Ojczyzna w homiliach i przemówieniach Jana Pawła II wygłoszonych podczas pielgrzymek do Polski w latach 1979‑1987

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Gaszyńska‑Magiera M.

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nr 3(29)

401-418

EN

Although the place of the notion of homeland in John Paul II’s teaching has been studied in numerous publications, most of them adopted a theological perspective. However, it seems worthy to refer it also to reflections of lay researchers. The present analysis concentrates on Pope’s homilies and speeches given during three pilgrimages to Poland between 1979 and 1987. Thirty texts in which the word homeland appears have been taken into account. It turns out that John Paul II often alluded to visions of homeland fixed in the Polish culture. However, he did not share with his contemporaries the image of homeland with ethnicity, history and tradition in its centre. Homeland, in his vision, should not separate inhabitants of a country, but rather unite them. It should not induce to contemplate national triumphs and failures, but incite to look towards the future.

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Ormianie polscy wobec Armenii i diaspory

80%

Pełczyński G.

Our Europe. Ethnography – Ethnology – Anthropology of Culture

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2019

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nr Vol. 8

31-36

EN

Armenians appeared in Poland at the end of the Middle Ages. Over the centuries, they assimilated into the Polish culture. In the twentieth century, they considered themselves Poles although to some extent they remained Armenians. In the article the author reflects on the attitudes of contemporary Polish Armenians to Armenia and Armenian diasporas in other countries. A conclusion is drawn that Poland was close to them. They showed great interest in their home country and sometimes would do something for it. Yet it was not close enough to get involved in the struggle for its independence or return to Armenia. First and foremost, they felt Poles.

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Wiara w Jezusa wyzwaniem do miłowania ojczyzny

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Lisica J.

Studia Gdańskie

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2014

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nr 34

145-155

PL

Miłość ojczyzny i wiara w Jezusa to dwa bieguny, które są względem siebie otwarte, domagając się bliższego spojrzenia. W debacie publicznej i przestrzeni religijnej zagadnienie patriotyzmu w kontekście wiary w Jezusa jest zagadnieniem zdewaluowanym. Wobec takiego stanu rzeczy została podjęta próba odpowiedzi na pytanie, czy wiara w Jezusa (i czy w ogóle?) jest wyzwaniem dla miłowania ojczyzny? Artykuł został podzielony na trzy części: 1. Chrześcijańskie określenie wiary; 2. Ojczyzna i patriotyzm; 3. Biblijna perspektywa miłowania ojczyzny. Poczynione badania prowadzą do wniosku, że wiara w Boga nie tylko może stać się źródłem i siłą każdego rodzaju patriotyzmu, ale również być gwarantem trwałego pokoju między ludźmi.

EN

Love to the homeland and faith in Jesus are two aspects, which are open to one another, demanding the closer scrutiny. In public debate and the religious space the question in terms of faith in Jesus is a devaluated question. In such circumstances one tried to answer the question if the faith in Jesus or the faith in general is the challenge to love one’s homeland. The article was divided into three parts: 1. the christian definition of faith, 2. the homeland and the patriotism, 3. love one’s homeland in biblical perspective. The research lead to the conclusion that faith in God can be the source and the momentum of all kinds of patriotism, as well as the guarantee of the lasting peace among people.

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Trapped within the law. Will the Kurdish Jews return to their homeland?

70%

Graczyk A.

Przegląd Narodowościowy – Review of Nationalities

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2018

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tom 8

157-166

EN

Jews have lived in Iraq and Kurdistan for thousands of years. The vision of the founding of the State of Israel and the emergence of the Nazi ideology in Europe caused that the participation of Jews in social and cultural life and contribution to the development of education and the economy in Iraq ceased to have meaning. The strong influence of Nazi and anti-Zionist ideology led to discrimination and persecution of the Jewish minority in this country. The effect of this was the establishment of laws in the 1950s, which in exchange for permission to travel to Israel deprived Jews of Iraqi citizenship. Nowadays, the legal situation in Iraq and Iraqi Kurdistan has changed aTher the overthrow of Saddam Hussein’s regime. Currently, Kurdish law allows the appointment of representatives of ethnic and religious minorities, the creation of a cultural centres and the reconstruction of important places of worship, as well as obtaining compensation for lost property as a result of repression of previous Iraqi governments. However, the Iraqi New Constitution of 2005 and the Act of 2006, superior to Kurdish law, provide the opportunity to return and regain citizenship to those who lost it, but the exception is Jews who renounced their citizenship on the basis of the 1950 and 1952 laws. Despite the still strong ties with Iraq and Arab culture, Jews, especially Israeli, are deprived of the opportunity to return, regain their citizenship and claim their right to lost property.

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pAtriOtic eDucAtiON

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Rynio A.

Studia Theologica Varsaviensia

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2018

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tom 56

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nr 2

145-160

EN

The presented text is an attempt to demonstrate understanding and realisation of patriotic education in the teaching of Cardinal Stefan Wyszyński Primate of Poland It brings closer the significance of the very notion as well as it demonstrates attitudes and behaviours generated by this understanding. The publication focuses our attention on the genesis of such comprehended patriotism and education. The final part of the analyses concerns the practical aspect of patriotic education and brings closer the figure of Cardinal Stefan Wyszyński as a teacher of a Christian view on education, Polish nature and Poles. What results from the conducted analyses and observations is the fact that remembrance and familiarity with a pedagogical message of Cardinal Stefan Wyszyński – a remarkable Primate of the Millennium concerned about ethical-moral foundations of social life, may assist contemporarily living nations and people, and generations of Poles, in particular and those who will be their continuators – in preserving identity in the personal, social, national, cultural and ecclesiastic dimensions.

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Fotografia w regionalnej edukacji polonistycznej. Przypadek szczególny: Nowa Huta

70%

Sienko M.

Annales Universitatis Paedagogicae Cracoviensis. Studia de Cultura

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2012

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nr 3

56-65

EN

The article reflects on the possibilities of using photography in the contemporary regional education. Using the example of the rich iconography of Nowa Huta, the ways of presenting it in the district’s public sphere (museums, galleries, clubs), as well as using it in the local socio-cultural events, the article discusses various forms of searching for and expressing the phenomenon of this district, its complex history, and the individual and collective identity of the inhabitants through photography. Didactic inspirations derived from the cultural practices enable widening the scope of the young people’s participation in Nowa Huta’s cultural life. They also make us realize the need for greater systemic development of students’ cultural competencies in terms of reading and interpreting photography, as well as the need to shape their creative subjectivity.

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Wolność a wspólnota w myśli Józefa Tischnera

70%

Przybyło S.

Studia Socialia Cracoviensia

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2014

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tom 6

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nr 1

EN

The aim of this article is to present Joseph Tischner’s notion about community and its relationship with freedom. In his opinion, which differs substantially from the views of liberal thinkers, no one can be truly free in solitude – this value is realized only through the social contacts. Community life requires that its members know how to compromise and engage in dialogue with other people. Then, it is possible responsible care for the common good. Example of a community, which had special significance for Tischner, was primarily a homeland and a religious community.

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„Nein, hier bin ich fremd, ich gehöre dahin, wo ich nicht bin“. Fremdheit und Heimatsuche im Schaffen von Anna Mitgutsch

70%

Jurzysta A.

Acta Universitatis Lodziensis. Folia Germanica

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2016

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nr 12

123-143

EN

The paper deals with the broad concept of strangeness in the literary work of Anna Mitgutsch, a contemporary Austrian writer. The topic of strangeness is a keynote in her rich literary output. Mitgutsch’s experience of being abroad (travelling to the Middle East and south-east Asia, living and working in Israel, England, Korea and The USA) is reflected in such novels as Das andere Gesicht, In fremden Städten or Abschied von Jerusalem. Her characters are nomads, people looking for identity and homeland, trying to escape alienation. The feeling of being a stranger is also present in their relations with their loved ones (Die Annäherung).

DE

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11

„Kiedy myślę: Ojczyzna, szukam drogi”. Teo-logiczna perspektywa Jana Pawła II w 100-lecie Niepodległości Polski

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Szymik J.

Studia Pastoralne

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2019

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tom 15

185-198

EN

Project titled ‘Polonia Restituta. The Decalogue for Poland on the 100th Anniversary of Independence’ is intended by its authors – the Ministry of Science and Higher Education and the Council for Social Affairs of the Polish Episcopal Conference – as a thought about the future of our Homeland and State, about ‘how Poland should look like’. It should be a thought from a clearly defined perspective of Catholic social science, that is a theo-logic perspective. The Minister explains: we need ‘an in-depth reflection on where we are going to and what for, what values should accompany our collective life, what values we should use as the basis to restructure our state’. And later: since ‘the role of the Catholic church is unique and incomparable with any other institution in our history’, consequently, ‘here and now, we will examine Poland through the prism of its teaching, which directed the generations of our ancestors.’ ‘Thinking Homeland … Civic virtues and patriotism on the 100th anniversary of regaining independence by Poland’ is one of the ‘commandments’ of the ‘Decalogue for Poland’ under elaboration, i.e. one out of ten segments of theo-logic thinking (the thought guided by the logics of social science derived from the science of God) and understanding of the phenomenon of Poland itself. The sub-title clearly specifies further that the subject of the said thought shall be a conjunction of civic virtues (= a set of attitudes resulting from the bonds joining a person and a state) and patriotism (= according to John Paul II: ‘love for everything relating to homeland’, a moral virtue of love to Homeland). And the questions like: how do they relate to each other, whether they are directly or inversely proportional to each other, what ethical/social spaces do they share and which ones are separate for them? etc. Whereas, the two-word title (being the title of Karol Wojtyła’s poem) enables, and – what is more: suggests, inclines – to provide the thought in the light of teaching of our great fellow citizen and compatriot, the saint Pope. Thus: what John Paul II tries to tell us about what is patriotic and what is civic and about the interrelationship, threats and perspectives between these two aspects? And what – this is the most important question – from his theo-logic thought in this subject could become ‘deca-logic’ (in the perspective of liability and morality) for Poland, for its conversion, good and future? Karol Wojtyła/John Paul II does not differentiate clearly (he does not formulate strict definitions, does not make differences) between patriotism and civic virtues. The fundamental string of his thought and teaching in this respect is directed towards in-depth understanding and description of patriotism, which leads to civic ethos (the so-called civic virtues, arete politike, that is, a set of attitudes which show concern about the common good, namely, the state). He presents these in several genealogical layers of his works and teaching: within the poetic layer (here, in particular, in his poem titled Thinking Homeland… of 1974), within the essayistic layer (here, in particular, in Memory and Identity, written in 1993 and 2005) and within the preacher’s and lecturer’s layer (here, for instance, in homilies and speeches made during pilgrimages to Poland, but not only in these cases, also in some speeches concerning the issue in question, among others, during his famous speech in the Paris-based seat of UNESCO in 1980). The poem Thinking Homeland…, a text exceptionally dense in terms of language and content, published five years after its creation, already during the pontificate, under a nick name, contains several splendid and well-known phrases of Wojtyła: ‘When I think: Homeland, then I express myself and put down my roots’; ‘Is it possible for history to flow against the current of consciences?’’ ‘the liturgy of history’. Fragments of Memory and Identity constitute its essayistic development and interpretation. It is in this work where John Paul II explains fundamental content of his theology of patriotism/civic virtues, homeland and nation, their history and culture. In short: Homeland is a heritage, a resource of goods (strictly interrelated spiritual and material values, culture and land) received ‘after ancestors’. The teaching of Christ includes the most in-depth elements of theological vision of the homeland – it ‘opens the notion of homeland towards eschatology and eternity, but by no means deprives it of its earthly content (!). Patriotism means the ‘love for homeland’, an internal attitude (pietas) and a moral virtue, falling within the scope of the 4th commandment of the Decalogue. Both homeland and nation have got their own theological roots and existential reference to the mystery of creation and – similarly as in case of a family – they constitute ‘natural communities’ (nature of a man is of social character; a nation ‘is not a fruit of an ordinary agreement’) and ‘remain realities that cannot be replaced’ (!). What is more to say and describe in more detail in this subject: ‘You cannot […] replace a nation with a state’, ‘the more you cannot convert the nation into the so-called democratic society’. The Pope reaches for Christology also in this case: ‘The mystery of personification, the foundation of the Church, belongs to the theology of nation’ and gives it proper justification and inalienability, direction and depth. Theology and theo-logics of homeland and nation, as well as a theological reflection over relationships between ‘man – nation– homeland – state – civic virtues’, protects the whole difficult, complicated conglomeration, exposed to vagueness and distortions against mistakes and their existential consequences (sometimes with terrible results), such as, on the one side eradication and orphanage, and on the other side, a nationalism (‘so as the inalienable function of the nation will not degenerate into nationalism’). Calling for the ‘”Jagiellonian” dimension of Polish identity’, the Pope writes that ‘Polish identity is, in fact, a multiplicity and pluralism, not parochialism and confinement’. At the same time, he defends the – nowadays attacked – strive for protection and development of the ‘nation’s identity’ against its dispersion in transnational and cosmopolitan structures. He does so through the category of culture, crediting it with fundamental significance in his theological thought concerning the nation and state (thus, also the patriotism and civic virtues). During his speech in the seat of UNESCO, he mentioned: ‘The nation is such a great community of people who are joined together with various bonds, but, above all, with culture. The nation exists ‘because of its culture’ and ‘for its culture’. […] There is a basic sovereignty of the society, expressed in the culture of nation. Simultaneously, it is the sovereignty through which a man becomes parallelly the most sovereign.’ He said a terrific thing about his experience of papal service: ‘with my experience of the history of my homeland, with my increasing experience of the value of nation, I was not a stranger for the people I met. On the contrary, my experience of homeland facilitated, to great extent, my contacts with people and nations on all the continents.’ Consequently, the basic conclusion from ‘thinking: Homeland’: when, in the Christian, ecclesiastically moderated space, ‘I express myself and put down my roots’ into what is native and national, then the process (and attitudes co-creating it) serves what is universal for all humans, transnational, universal, eternal. Strengthening of (arousing, developing and cleansing) patriotism constitutes the best way to strengthening of (arousing, developing and cleansing) virtues and civic attitudes. Let us emphasise it: both require protection – patriotism need protection against demons of nationalisms, civic virtues – against emptiness of a liberal state, where the nomo-, bureau-, and technocracy cannot defend the panegoism and atrophy of virtues. ‘When I think: Homeland, I’m looking for the way’ – wrote Wojtyła forty-four years ago. The way runs through the Baptism of Poland, teaches. The one dating back to more than a thousand years and the one, in which all subsequent generations should cleanse themselves. The Baptism will save Independent Poland and its citizens, it will bring the future to both the Homeland and State. The Baptism will put down its and their roots in the redemptive God’s mysteries of creation, personification and love.

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KOHERENCJA MITÓW ODRODZENIA NATURY, CZŁOWIEKA I OJCZYZNY W PÓŹNYCH WIERSZACH TADEUSZA MICIŃSKIEGO (HYMN, WIDZENIE POLSKI)

60%

Sobieraj S.

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2020

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tom 14

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nr XIV

185-199

PL

The article presents interpretations of the little-known late poetry of Tadeusz Miciński from 1914-1915, where the myth of revival occurs. It has been shown that alongside with the myths of individual and national revival found in the writer’s earlier works, there appears the rite of renewal of nature, which functions in the close connection with them in the poems Hymn/Anthem and Widzenie Polski/Vision of Poland. This is the new formula of the author's lyrics. It has been proved that the coherence of the mentioned myths is subordinated to the idea of renouncing personal happiness in favor of the national cause and the vision of resurrection of the homeland (Poland) in specific geographical dimension. Attention was paid to the symbolism of the language of the analyzed texts.

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Aleksander Barszczewski: uczony i poeta (w 90. rocznicę urodzin)

60%

Siwek B.

Przegląd Wschodnioeuropejski

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2020

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tom 1

209-218

EN

This article discloses scientific, organizational, didactic and literary activity of the most outstanding Belarusian scientist, a professor of the University of Warsaw and, for many years, the head of the Department of Belarusian Studies – Alexander Barshchewski. In the article his academic achievements were outlined, the most important directions of his researches were presented and a special attention has been drawn not only to multidimensionality and interdisciplinarity of issues and problems that he had been taking up in his monographs and scientific articles, but also to impressive didactic and organizational achievements that resulted in numerous awards and prizes. Also, his poetic work has been synthetically presented and the most significant themes and motives of his lyrics, that impresses with the subtlety of artistic expression, the power of emotions and the concentration on spiritual reality, has been determined.

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DOM - OJCZYZNA W EMIGRACYJNEJ POEZJI M. CWIETAJEWEJ

60%

Ndiaye I. A.

Acta Neophilologica

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2008

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tom X

139-146

EN

Home and its attributes as designata of the homeland in Tsvetaeva’s poetry occur in various pictures. These are among other things: home-reminiscence and home-dream. The first case con- cerns Russia before emigration. The second home is a metaphor of the return. The existence in exile, involving the fact of physical and spiritual alienation, entails the way of perceiving oneself. Tsvetaeva believed in the possibility of finding the way home, but it never arose.

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Wychowanie do patriotyzmu

60%

Zwoliński A.

Labor et Educatio

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2015

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nr 3

355-376

PL

Artykuł podejmuje problematykę patriotyzmu, a dokładnie wychowanie do tej wartości. Patriotyzm jest zjawiskiem wieloaspektowym, złożonym, niezwykle ważnym we współczesnym świecie. Do patriotyzmu, jak do każdej duchowej sprawności, człowieka należy wychować. Ten wymóg w szczególny sposób dotyczy działań ludzi wobec osób młodych, wchodzących dopiero w życie społeczne. Rolę pierwszych nauczycieli miłości ojczyzny spełniają rodzice i nikt ich nie jest w stanie w tej roli zastąpić. Wychowanie patriotyczne dokonuje się także poprzez aktualne świadectwo liderów i przywódców narodowych, stąd tak bardzo ważną rolę wychowawczą pełni postawa polityków, nauczycieli i ludzi prezentujących autorytet ważnych instytucji społecznych.

EN

Article takes issues of patriotism or more precisely education for this virtue. Patriotism is a phenomenon multi-faceted, complex, extremely important in the modern world. Patriotism, like any spiritual fitness, the man must raise. This requirement particularly applies to the actions of people towards young people, entering only in social life. The role of the first teachers belongs to parents who love their homeland and no one is able to replace them in this role. Patriotic education is also carried out through a current leaders and national leaders, hence a very important educational role fully attitude of politicians, teachers and the people presenting the authority of important social institutions.

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Stories of Love and Hate. Images of ‘Homeland’ in the Identity Narratives of Romanians in Ireland

60%

Macri G.

International Review of Social Research

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2011

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tom 1

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nr 2

125-143

EN

Identity is a term that has sparked criticisms in the academic debates, with some scholars fully embracing this rather insufficiently defined concept, whereas others militate for its complete removal from the vocabulary of social sciences. However, in spite of the fierce criticism, identity research has become a central part of the social sciences. Striving to address some of the existing challenges in identity scholarship, the research presented in this article focuses on the diaspora identity narratives of Romanians in Ireland. By adopting a constructivist perspective on identity, this is a study of the continuously flowing boundaries between ‘us’ and ‘them’, as well as of the boundaries where the symbolic space is negotiated and identities are fiercely debated, constructed and re-constructed. While Romanians use a multitude of ‘other’ groups against which they construct their diaspora identities, one of the key markers used in their identity narratives is their relation with the ancestral homeland. Interesting findings have emerged, as Romanians talked about their mixed feelings towards their homeland and their fellow countrymen. As these narratives of the homeland unfold, it becomes clear they bear a strong imprint on their diaspora identity and feelings of belonging. The study presents an analysis of data collected over a six-year period (2004-2010) in the archives of the online discussion forum of the Romanian community from Ireland.

17

The Idea Of The Common Good

60%

Łatka R.

Studia Theologica Varsaviensia

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2018

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tom 56

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nr 2

69-85

EN

The notions of common good and the reason of state were always present, usually in a joint way, in the teachings of Cardinal Stefan Wyszyński. They came to the foreground, especially in the periods of post-war crises in Poland, moments of growing social tension. Despite the fact that the primate did not want to be a politician, because the main sphere of his activity was concern for the souls of Poles, he became a statesman, for whom the welfare of Poland and Poles was the primary task. This was largely due to the primate’s concern for the broadly understood common good – Poland as a subject of common concern for all members of society, regardless of their views. Most importantly, Cardinal Wyszyński was able to look at the political situation without ideological bias or obstinancy. If he believed that communists somehow work for the common good and care about the fate of society, he supported their activity (an example of this could be the fight against social pathologies – especially alcoholism).

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Auf dem Weg zu Familienspuren und zur Selbsterkenntnis – Ermland/ Ostpreuβen als identitätsstiftender Erinnerungsraum im Werk "Ein Land so weit" von Petra Reski

60%

Chodorowska N. , Chodorowska N.

Kwartalnik Neofilologiczny

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2020

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nr 3

19

Ancient Forest Idols on Polish Soil. Based on the Poem Ja jestem satyr [I am a Satyr] by Wacław Rolicz-Lieder and the Painting Hołd sztuce i muzie [Homage to Art and Muse] by Jacek Malczewski

60%

Igliński G.

Prace Literaturoznawcze

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2019

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nr 7

105-122

EN

The works analysed in this paper – Wacław Rolicz-Lieder’s poem Ja jestem satyr [I am a Satyr](from the volume Nowe wiersze [New poems, 1903] and Jacek Malczewski’s painting Hołdsztuce i muzie [Homage to Art and Muse, 1910] – relate to the theme of art. They cover a subjectof key importance to the Young Poland movement, simultaneously using the motif of a forest idol(faun, satyr) fashionable at the turn of the 20th century. The difference between these two works isnot limited to the nature of artistic expression (poetic vision – the painter’s vision). In the poem byRolicz, it is narrowed to the individual (the individual’s experiences) – basically, it is the confessionof an individual finding satisfaction in the image of what is native. In the painting by Malczewski,the perspective seems wider and more universal. The former reveals what could be the source ofinspiration for an artist, while the latter presents what art can aspire to. Regardless of this directionof influence, both works contain the suggestion that art is conditioned by culture and that it has theright to bear the mark of “homeliness”.

20

Ukraine and Greece – Two Diasporas: Engagement and Disengagement with the Homeland at Times of Crisis

60%

Kalantzi F. , Lapshyna I. , Kalantzi F. , Lapshyna I.

Central and Eastern European Migration Review

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2020

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tom 9

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nr 2