Journal articles on the topic 'Catholic women – Poland – History'
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1
Maj, Ewa. "Obraz społecznych ruchów kobiet na łamach prasy dla katoliczek w Polsce międzywojennej." Czasopismo Naukowe Instytutu Studiów Kobiecych, no. 2(11) (2021): 37–72. http://dx.doi.org/10.15290/cnisk.2021.02.11.03.
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The purpose of the article was to show some aspects of women’s social movements and related press for Catholic women in the interwar Poland. Back then the religious press was an important part of publishing. Some of the papers were published directly for women. These periodicals were supporting national and religious values, were propagating the need to defend Poland and the Catholic faith against the immorality and cosmopolitism. The social movements of Polish Catholic women were strong, integrated and influenced among their members. They were showing the ideal of women in the country – both Polish-Catholic and the “Polish-Mother” – who is considered a secular apostole.
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Kuźma-Markowska, Sylwia, and Agata Ignaciuk. "Family Planning Advice in State-Socialist Poland, 1950s–80s: Local and Transnational Exchanges." Medical History 64, no. 2 (March 17, 2020): 240–66. http://dx.doi.org/10.1017/mdh.2020.5.
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This paper scrutinises the relations between different models of family planning advice and their evolution in Poland between the mid-1950s and the late 1980s, focusing on their similarities and dissimilarities, conflicts and concordances. From 1956 onwards, the delivery of family planning advice became a priority for both the Polish Catholic Church and the party-state, especially its health authorities, which supported the foundation of the Society of Conscious Motherhood and aspired to mainstream birth control advice through the network of public well-woman clinics. As a consequence, two systems of family planning counselling emerged: the professional, secular family planning movement and Catholic pre-marital and marital counselling. We argue that reciprocal influence and emulation existed between state-sponsored and Catholic family planning in state-socialist Poland, and that both models used transnational organisations and debates relating to contraception for their construction and legitimisation. By evaluating the extent to which the strategies and practices for the delivery of birth control advice utilised by transnational birth control movements were employed in a ‘second world’ context such as Poland, we reveal unexpected supranational links that complicate and problematise historiographical and popular understandings of the Iron Curtain and Cold War Europe.
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Ignaciuk, Agata, and Laura Kelly. "Contraception and Catholicism in the Twentieth Century: Transnational Perspectives on Expert, Activist and Intimate Practices." Medical History 64, no. 2 (March 17, 2020): 163–72. http://dx.doi.org/10.1017/mdh.2020.1.
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This special issue uses Catholicism as a thread to bring together five contributions to the transnational history of contraception. The articles, which cover examples from Western and East-Central Europe, East Africa and Latin America, all explore the complex interplay between users and providers of birth control in contexts marked by prevalence of the Catholic religion and/or strong political position of the Catholic Church. In the countries examined here, Brazil, Belgium, Poland, Ireland and Rwanda, Catholicism was the majority religion during the different moments of the long twentieth century the authors of this special issue focus on. Using transnationalism as a perspective to examine the social history of the entanglements between Catholicism and contraception, this special issue seeks to underscore the ways in which individuals and organisations used, adapted and contested local and transnational ideas and debate around family planning. It also examines the role of experts and activist groups in the promotion of family planning, while paying attention to national nuances in Catholic understandings of birth control. The contributions shed light on the motivations behind involvement in birth control activism and expertise, its modus operandi, networking strategies and interactions with men and women demanding contraceptive information and technology. Moreover, through the use of oral history, as well as other print sources such as women’s magazines, this collection of articles seeks to illustrate ‘ordinary’ men and women’s practices in the realm of reproductive health.
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Pryt, Karina. "Polish-Soviet War in Film and Cinema: A New Perspective Based on the Films For You, O Poland (1920) and Miracle on the Vistula (1921)." Acta Poloniae Historica 124 (January 12, 2022): 123–47. http://dx.doi.org/10.12775/aph.2021.124.05.
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The Polish-Soviet War, particularly the Battle of Warsaw (13–25 August 1920), soon became a subject of legend and myth. Irrespective of its fundamental political significance, the defeat of the Red Army was glorified as salvation for both Poland and Europe in military, ideological and metaphysical terms. Conducted beyond academia, the narrative was forged mainly by veterans, the Catholic Church and various forms of literature and art. Due to government subsidies, documentary and feature films also conveyed a normative notion of these dramatic events and their participants.
This article focuses on cinematic works like Dla Ciebie, Polsko [For You, o Poland, PL 1920], and Cud nad Wisłą [The Miracle on the Vistula, PL 1921] produced in order to commemorate the war between the Poles and the Bolsheviks. Taking the iconic turn, this article scrutinises the cinematic self-portrait of the Polish nation that had already been ‘imagined’ as a bulwark of European culture in the East by earlier literary works. Spotlighting protagonists who were given a place in the pantheon of national heroes, it also asks about those who were denigrated or marginalised like women and Jews. Finally, using quantitative methods and Geographical Information System (QGIS) as a tool, the article juxtaposes the maledominated, ethnically and confessional homogeneous ‘imagined nation’ with the film entrepreneurs and actual cinema audiences characterised by their diversity.
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Król, Eugeniusz Cezary. "Polska kultura i nauka w 1968 roku. Uwarunkowania i podstawowe problemy egzystencji." Rocznik Polsko-Niemiecki, no. 18 (March 30, 2010): 77–107. http://dx.doi.org/10.35757/rpn.2010.18.05.
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The author presents the determinants and basic problems of existence of Polish science and culture in the period preceding the turbulent year of 1968, as well as the events directly related to this key date in Poland’s history. The departure, by Mr Gomułka’s team, from the ‘achievements’ of the Polish October of ’56, that is, from certain concessions of a democratic nature, evoked deep disappointment in both institutions and the scientific, cultural and artistic milieus, and this, in time, led to attempts at protest. The PRP authorities and, most of all, the sections therein which were responsible for science, education and culture, systematically intervened in activities of the respective professional groups. The tightening of censorship, restrictions in the allocation of printing paper for books and periodicals, the closing down of newspapers, weeklies and magazines ‘inconvenient’ from the point of view of the authorities, the lack of opportunities for dialogue and constructive criticism, repressions against those who openly expressed their independent opinions, and the systematic surveillance of the scientific and creative milieus, were only a part of operations undertaken by the PRP powers-that-be in the second half of the 1960s. It was in that climate that a conflict between the state and the Roman Catholic Church was played out in the process of the Polish State Millennium celebrations in 1966, which coincided with the escalation of the party’s conflict with the intellectuals and men and women of letters, as well as with intra-party infighting between factions within the PUWP. It was the shortcomings of the centralised, command economy and the growing shortages in the shops which resulted in Poland’s situation becoming unstable and threatening to explode. The role of the fuse was performed by the events of March 1968, which were enacted in the cultural and scientific milieus: the turbulent meetings of Warsaw’s men and women of letters, the removal of Adam Mickiewicz’s Dziady (Forefathers’ Eve) from the National Theatre’s repertoire, the manifestation in protest against the removal which followed the last performance, and finally, the students’ rally in the courtyard of Warsaw University, as well as the strikes on the part of students and the personnel of higher education institutions in Warsaw and other Polish cities as the continuation of that rally. It was after these events, when the party had launched an anti-intelligentsia campaign, supplemented with an anti-Semite witch hunt and smear campaign, unleashed by the ‘partisans’ faction around Mieczysław Moczar and by Mr Władysław Gomułka himself. An ‘ethnic criterion’ was applied to the Polish scientific and cultural milieus, eliminating, in the climate of a media witch hunt, renowned academic teachers, scholars, film-makers, publishers, journalists, men and women of letters of Jewish extraction and, finally, driving them to emigrate from Poland. The Polish Armed Forces’ participation in the aggression against Czechoslovakia in 1968 evoked another wave of protests in Poland. The world of culture and science and its representatives living in the West expressed solidarity with the Czech and Slovak nations. This resulted in new arrests and the further emigration of the intellectual elites. It was the most dogmatic and anti-liberal faction of the party apparatchiks, supported by secret and overtcollaborators with the security structures, who came from different professional groups that were also related to science, culture and education, which became highly vocal and obtained wide access to the mass media. It was in this period that Polish culture and science toughened up and delivered itself of illusions; however, it also suffered losses, the recouping of which would be a painful process and, subsequently, would subsequently take its full toll of years.
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Mulyk-Lutsyk, Yuriy. "Brest Union in its prehistory and the beginnings of history." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 62–81. http://dx.doi.org/10.32420/2017.81-82.744.
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Among the first Orthodox hierarchs who bestowed the greatest benefit on the defense of the Ukrainian Church before the oppression of its Polish authorities (which further believed that the Orthodox Ukrainians and Belarusians were "bound by the Florentine Union") was Metropolitan of Kiev and Galicia, Joseph II Soltan 62 (1507-1522) . But his successes in this matter could not have a look for the further purpose, because the fate of the Orthodox Church under the Catholic power of the kings of Poland, which at the same time was the rulers of the Grand Duchy of Lithuania, was predetermined by the Catholic interests of Poland. When the Grand Duchy of Lithuania (and with it all the Ukrainian and Byelorussian lands) was an act of the Union of Lublin Poland (1569) incorporated into the Polish state, the implementation of the plan for the abolition of the Orthodox Church in this Catholic state was already a matter of the near-time.
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STOLARSKI, P. T. "Dominican-Jesuit Rivalry and the Politics of Catholic Renewal in Poland 1564–1648." Journal of Ecclesiastical History 62, no. 2 (March 4, 2011): 255–72. http://dx.doi.org/10.1017/s0022046909991400.
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Highlighting some of the tensions within Catholicism in Poland-Lithuania after the Council of Trent, this article offers a corrective to the traditional Jesuit-centred paradigm of Catholic renewal. While long held to be central to the successes of the Counter-Reformation, the Jesuits were opposed by large sections of the Catholic nobility, a paradox that has never been adequately explained. By exploring the conflicts between the Jesuits and the more established Dominican order, the phenomenon of Catholic anticlericalism can be understood as part of a wider dissonance in Catholic culture, and integral to the accommodation of noble and Catholic culture after Trent.
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O'Sullivan, Robert. "Greece, Poland, and the Construction of American Irish Catholic Identity in the New York Truth Teller, 1820–1845." Journal of American Ethnic History 42, no. 2 (January 1, 2023): 77–111. http://dx.doi.org/10.5406/19364695.42.2.03.
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Abstract The Greek War of Independence (1821–1832) and the abortive November Uprising in Poland (1830–1831) were two major developments in nineteenth-century European history, and both became central to foundational narratives of European modernity. These events have, however, received scant attention by American immigration historians. Despite this neglect, both were integral to how the New York Truth Teller, the leading Irish Catholic newspaper in New York in the years before the Famine, attempted to consolidate an Irish Catholic ethnic identity in the United States. The Truth Teller's contributors interpreted the Greek and Polish conflicts through reference to a specific narrative of Irish history as one of unparalleled suffering. In doing so, the paper kept American Irish Catholics informed about contemporary events in Europe. In comparing Irish Catholic history to the contemporary struggles of Greece and Poland, the Truth Teller insisted that neither Greece nor Poland had experienced suffering comparable to the persecution of Protestant Ascendency Ireland. This article is a corrective to scholarship that has underemphasized the importance of the Truth Teller to Irish Catholic identity in the United States before the Famine and undervalued the relevance of European events for the construction of American Irish Catholic identity.
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Pędziwiatr, Konrad. "The Catholic Church in Poland on Muslims and Islam." Patterns of Prejudice 52, no. 5 (October 20, 2018): 461–78. http://dx.doi.org/10.1080/0031322x.2018.1495376.
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ROGUSKI, Rafał. "Религиозные и социальные аспекты траура по Маршалу Юзефу Пилсудскому в Станиславовском воеводстве = Religioznyye i sotsial'nyye aspekty traura po Marshalu YUzefu Pilsudskomu v Stanislavovskom voyevodstve." Historia i Świat 5 (September 12, 2016): 215–23. http://dx.doi.org/10.34739/his.2016.05.13.
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The mourning after polish leader Marshall Joseph Pilsudski was very important event of political, religious and social nature. Respect for the leader was showed by churches: roman catholic, greek- catholic and jews. The Marschall Joseph Piłsudski was not a religious person, but his burial and mourning ceremony had religious and political character. In many religious and political ceremonies along the Poland attended whole society including national minorities.
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Szocik, Konrad, and Aneta Szyja. "Poland: A Dark Side of Church Cultural Policy." Studia Humana 4, no. 4 (December 1, 2015): 13–22. http://dx.doi.org/10.1515/sh-2015-0022.
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Abstract The cultural policy of the Roman Catholic Church in Poland is incorporated into state-run cultural policies. The organs of public authority enforce the objectives of Church regardless of Church’s actual ability to influence the society. It should be pointed out that the secularization of religion in Poland is frequently misinterpreted and usually equated with its deprivatization. It is worth mentioning that Catholicism is the dominant religion of the country and the Roman Catholic Church has hold a special position in Poland and play a major role in the country’s social and political life. In practice, however, Polish society appears to be religiously indifferent. This paper proves that the official, state-run cultural policy in Poland is based on favoritism of the Roman Catholic Church, regardless of Church’s actual ability to wield influence on society. Thus, there is a variety of implicit and explicit cultural policies implemented by the authorities to support Church. This work also aims at addressing the question of social attitudes to women, especially the one concerning the UN and EU law embracing women’s rights, until recently still not implemented in Poland. This paper further explores some peculiarities of this topic as an example of a specific outcome of Church cultural policy and its impact on both the past and present-day society.
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Conway, Brian. "Contexts of Trends in the Catholic Church's Male Workforce:Chile, Ireland, and Poland Compared." Social Science History 40, no. 3 (2016): 405–32. http://dx.doi.org/10.1017/ssh.2016.12.
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Using case pattern analysis, this study examines Catholic male workforce trends in the majority Catholic countries of Chile, Ireland, and Poland. Employing denominational data for three categories of church male professionals in the 1950–2010 time period, I document four important trends. First, ordinations to the diocesan priesthood in Ireland went into decline especially after Vatican II, have been relatively stable in Chile with only a moderate increase in the 1990s, and spiked in Poland in the 1980s, 20 years after Vatican II. Second, in all three countries the average defection rate among diocesan seminarians increased in the 2000s compared with the earlier two decades. Third, the religious priest workforce has declined in Chile, has been relatively stable in Ireland until the 2000s, and is growing in Poland. Fourth, from the late 1960s there has been a decline in the workforce of religious brothers in each country, especially in Ireland. The theoretical contribution to the Catholic workforce literature is discussed in terms of a critical events argument emphasizing the impact of Vatican II, prophetic stances, sexual scandals, and papal visits on labor market trends. I conclude with implications for the study of religion and society in general.
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Kennelly, Karen. "Book Review: The History of American Catholic Women." Theological Studies 52, no. 2 (June 1991): 379–81. http://dx.doi.org/10.1177/004056399105200226.
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Romański-Cebula, Sławomir. "Catholic-Orthodox Relations in Poland during the Pontificate of John Paul II." Vestnik of Saint Petersburg University. History 66, no. 2 (2021): 504–15. http://dx.doi.org/10.21638/11701/spbu02.2021.211.
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The article is an attempt to analyze mutual relations of two biggest Churches in Poland: Catholic Church, which has had a historically and demographically dominant position, and the biggest minority Church — Polish Orthodox Church. The time of the pontificate of Pope John Paul II (1978–2005) was a period of intense inter-religious and ecumenical dialogue. There were many meetings among representatives of both Churches. On the basis of the reports from the above-mentioned meetings, statements of hierarchs of both Churches, and official documents, the author presents the history of mutual relations pointing out both hardships and successes in the ecumenical dialogue. One of the obstacles worth mentioning in the religious dialogue is Uniatism. It constituted the most relevant barrier for the dialogue in Poland. Antagonisms perpetuated throughout centuries have evoked negative emotions until now. However, theological problems were much easier to solve. There had been other successes achieved in this field: the agreement on theological understanding of sacraments, along with indicating the dominating role of the Eucharist, and the mutual recognition of baptisms. The Catholic-Orthodox dialogue in Poland placed in a wider international context of inter-religious relationships can be evaluated as burdened with difficulties but developing, with its historical peak during the pontificate of John Paul II. Despite the barriers which still exist, it has to be stated that many significant matters have already been solved. Numerous undertaken incentives have survived and have become a starting point for further efforts. However, favourable conditions are needed.
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Wrana, Jan, and Agnieszka Fitta-Spelina. "For survival of heritage. Multicultural temples of south-eastern Poland – history written in wood." Budownictwo i Architektura 14, no. 3 (September 8, 2015): 045–58. http://dx.doi.org/10.35784/bud-arch.1614.
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South-eastern Poland - the Border region -for centuries was a place of coexistence of cultures, languages and religions. The symbol of multiculturalism and the remains of the temples are among others many faiths – Catholic churches, Orthodox churches, Protestant churches and Jewish synagogues, a large percentage built of wood - especially in rural areas. Once the pride and glory of his followers, now - due to changes in religious structure of the region, often as a result of tragic events - most likely to change destiny or fall into ruin and deteriorate. Their protection and maintenance is necessary not only because of its architectural value, but above all in order to preserve the memory of those who have already passed away.
In this article, authors look at the current situation of wooden temples of eastern Polish region (both Orthodox and Catholic and Greek Catholic), in some cases more accurately by analyzing their past and considering opportunities for the future. Authors also speak about contemporary ways of their protection in terms of formal and legal, and the ability to preserve - through revitalization, adaptation and change functions.
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Main, Izabella. "The Avant-Garde of the Catholic Church? Catholic Student Groups at the Dominican Churches in Poznań and Krakow, Poland." Social Compass 58, no. 1 (March 2011): 115–32. http://dx.doi.org/10.1177/0037768610392729.
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The author analyzes the organization and activities of Catholic student groups during and after the communist period in Poland as an example of the transformation of religious life in response to the challenges of modernity. She argues that the student groups organized by Dominican fathers in Poznań and Kraków were the avant-garde of the Catholic Church: they pioneered liturgical reform, social activism among the laity, the ecumenical movement, the introduction of popular culture into the churches and charismatic renewal. This contradicts the image of a closed, “traditional” and “conservative” Church behind the Iron Curtain. She also maintains that the history of the Dominican-organized student groups mirrors the history of the relations between the state and the Catholic Church in Poland: these groups were banned during the Stalinist period, restored after political liberalization in 1956, and pushed towards political activism in the late 1970s. After 1989, they were again seeking new priorities.
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Bridenthal, Renate, and Michael Phayer. "Protestant and Catholic Women in Nazi Germany." American Historical Review 97, no. 1 (February 1992): 241. http://dx.doi.org/10.2307/2164656.
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Wojnicka, Katarzyna. "Masculist Groups in Poland: Aids of Mainstream Antifeminism." International Journal for Crime, Justice and Social Democracy 5, no. 2 (June 1, 2016): 36–49. http://dx.doi.org/10.5204/ijcjsd.v5i2.306.
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This paper addresses the role masculist groups currently play in fostering resistance to feminist-influenced efforts to advance the autonomy and equality of women in Poland, where the strong influence of the Polish Catholic Church continues to shape attitudes and actions in professional, governmental and civil society spheres. The paper argues that Polish public discourse since 1989 has been strongly dominated by antifeminist rhetoric advanced by masculist groups. This rhetoric is not only used in the media and in political discourse; it also influences legislation and thus hinders efforts to secure a satisfactory level of equality for women, evidenced in struggles over abortion reform, the Convention on Preventing and Combating Violence Against Women, and the trivialisation of rape. The findings of the paper are based on qualitative social research on men’s social movements in Poland between 2009 and 2012 and on qualitative media discourse analysis of articles published between 2009 and 2014.
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Cichosz, Wojciech. "Educational Effectiveness of Catholic Schools in Poland Based on the Results of External Exams." Religions 14, no. 1 (December 21, 2022): 5. http://dx.doi.org/10.3390/rel14010005.
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Church education boasts a rich history of achievements. European church education (referred to as Catholic) was already present at the turn of the 9th and 10th centuries and in Poland at the end of the 11th (schools educating future members of the clergy). In Poland, the collapse of church education was marked by the communist system (1945–1989), and a dynamic revival was possible thanks to the democratic change in 1989. At present, Catholic schools, i.e., schools run by church legal entities and schools run by other legal or natural persons recognized as Catholic by decree of the diocesan bishop, entertain the same possibilities with respect to setup and operations on equal rights. Their number and proportion of the overall student population remain relatively stable. As the results published by District Examination Boards and rankings of Catholic schools show, the teaching efficiency of Catholic elementary schools is higher than average. High schools reach a very good level of education as well, although in their case, the dominance of Catholic schools is not in place. Teaching efficiency is one of many factors that influence the well-established position of Catholic schools.
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Narkowicz, Kasia, and Konrad Pędziwiatr. "Saving and fearing Muslim women in ‘post-communist’ Poland: troubling Catholic and secular Islamophobia." Gender, Place & Culture 24, no. 2 (February 2017): 288–99. http://dx.doi.org/10.1080/0966369x.2017.1298574.
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Modrzejewski, Arkadiusz, and Jakub Potulski. "Folk Religion and the Idea of the Catholic Nation in Poland as an Intellectual and Pastoral Heritage of Cardinal Stefan Wyszyński." Religions 13, no. 10 (October 10, 2022): 946. http://dx.doi.org/10.3390/rel13100946.
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In the article, we present Polish Catholicism as an example of folk religion. As a result of a complicated political history, the Catholic Church became not only the depositary of Christian faith and morality, but also the mainstay of Polish national identity, shaped during the partitions in opposition to Russian Orthodoxy and Prussian Protestantism. It was then that Polishness became a stereotypical synonym of Catholicism. The stereotype of a Pole—a Catholic was consolidated. In Poland, as a predominantly agricultural country, folk religiosity was shaped, appealing to the sphere of ideas and emotions of the rural population or of those of rural origin settled in urban centres. This form of piety was reinforced by Polish Romanticism with its folk preferences. Romanticism, although often inconsistent with Catholic dogmatics, took root in Catholic circles. Its legacy is the messianism present in the Polish collective consciousness, which is also dear to many Catholic thinkers and clergymen. Poland, tormented under partitions, plagued by numerous wars, national disasters, betrayals, and harm caused by neighbouring nations, became an allegory of Christ suffering on the cross. This suggestive image appealed to the mass imagination of Poles, and the Catholic Church became its transmitter. The contemporary face of the Catholic Church in Poland was formed in the times of so-called real socialism, when the Church and its hierarchy once again became defenders of traditional Polishness and Polish national identity, opposing atheisation and the construction of a new identity based on Soviet models. For over three decades, the leader of Polish Catholicism was Stefan Wyszyński, the Primate of Poland, who became a promoter of folk piety, including, in particular, the Marian cult. Through the massive mobilisation of Polish Catholics united by common religious practices, he successfully prevented the secularisation of Polish society that affected other communist states. That is why, forty years after his death, Wyszyński can be considered the architect of contemporary Polish Catholicism with its dominant ritual form of piety and a nationalist trait.
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Matynia, Elzbieta. "Poland Provoked: How Women Artists En-Gender Democracy." Current History 105, no. 689 (March 1, 2006): 132–38. http://dx.doi.org/10.1525/curh.2006.105.689.132.
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It is women artists who, by entering into an open debate with central elements of the Polish cultural tradition, pose the main questions concerning the nature of democratic citizenship, toleration, and pluralism.
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Gellott, Laura S. "Mobilizing Conservative Women: The Viennese Katholische Frauenorganisationin the 1920s." Austrian History Yearbook 22 (January 1991): 110–30. http://dx.doi.org/10.1017/s0067237800019901.
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In the 1920s newly enfranchised Austrian women crossed the line separating the private sphere of home and family and entered the arena of political participation. Catholic women, schooled in the experience of their church organizations, were no exception. But although they mobilized within the democratic framework and under the rights and privileges provided by the First Republic, their initial agenda consisted of a commitment to the primacy of woman's role as mother and homemaker, and saw involvement in the political arena merely as an expedient in defense of the domestic sphere. Furthermore, the Weltanschauung of Catholic women was initially hostile to parliamentary democracy, to the very system that allowed—or in their eyes made necessary—their political mobilization.
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Reyes, Sofía Crespo, and Pamela J. Fuentes. "Bodies and Souls." Mexican Studies/Estudios Mexicanos 36, no. 1-2 (2020): 243–69. http://dx.doi.org/10.1525/msem.2020.36.1-2.243.
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This article examines debates about the bodies and souls of women prostitutes in Mexico City that confronted the revolutionary Mexican government with the Catholic Church in the 1920s. We analyze the philanthropic activities of women’s organizations such as the Damas Católicas through the Ejército de Defensa de la Mujer and the ways in which they engaged in political roles at a time of fierce political struggle between the Catholic Church and the Mexican government. For both the government and Catholic women, it was deemed necessary to isolate and seclude the prostitutes’ bodies to cure them of venereal diseases and rehabilite them morally. While the government interned them at Hospital Morelos, Catholic women established a private assistance network, as well as so-called casas de regeneración, where former prostitutes had to work to sustain themselves while repenting for their sins and receiving the sacraments. By exploring the tension-filled interaction about women prostitutes between the Mexican government and the Catholic Church, we seek to contribute to the understanding of sexuality and prostitution in Mexico City in the 1920s.
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Kucia, Marek, Marta Duch-Dyngosz, and Mateusz Magierowski. "Anti-Semitism in Poland: survey results and a qualitative study of Catholic communities." Nationalities Papers 42, no. 1 (January 2014): 8–36. http://dx.doi.org/10.1080/00905992.2013.830601.
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After first outlining the notion of anti-Semitism, the predominant survey method used for researching it, and the history of the presence and the current (near) absence of Jews in Poland, this article gives the results of different surveys of various kinds of anti-Semitism in this country, including the authors’ own, and discusses the findings of their qualitative study – focus group interviews with members of three different Catholic communities from three different cities. The qualitative study confirmed the hypothesis that imagined and stereotypical rather than real Jews are the objects of modern anti-Semitism in Poland, while real historical and stereotypically perceived Jews are the objects of its religious and post-Holocaust variants. The roots of religious anti-Semitism lie in the not entirely absorbed teachings of the Catholic Church on the Jewish deicide charge. Religious anti-Semitism supports modern and post-Holocaust kinds of anti-Semitism. Modern anti-Semitism is rooted in poor education, lack of interest in the Jewish history of Poland, lack of inter-group contact, and persisting stereotypes of Jews. Among the various Catholic communities of Poles, there are considerable differences in attitudes to Jews. The qualitative study also revealed a methodological deficiency in the standard survey questions intended to measure anti-Semitism, which are sometimes understood as questions about facts rather than about opinions.
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Rogalski, Michał. "Michał Rogalski: The Variety of the Polish Catholic Modernism. An Overview of the Reception Process." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 27, no. 2 (October 1, 2020): 197–219. http://dx.doi.org/10.1515/znth-2020-0013.
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Abstract This paper describes the process of reception of Catholic Modernism in Poland as well as the Polish contribution to this movement. It shows the Polish antimodernist perspective on modernistic thought. The neglect of Polish modernism was caused by the nationalistic character of the Polish theology and has resulted in absence of historical studies of Polish Catholic Modernism. Based on the results of archival and literature research the paper presents a variety of Polish Catholic Modernists and non-Catholic supporters of the modernist thought. A unique place among Polish modernists belongs to Marian Zdziechowski (1861–1938) who was the only Polish participant of the international intellectual debate on the “modernisation” of Roman Catholicism. The paper analyses the development of Zdziechowski’s thought and shows that his main demand throughout the modernist debates was to create a new, more efficient apologetics, which would be grounded in the religious experience of the individual.
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Appeltová, Michaela. "Women’s Agency, Catholic Morality, and the Irish State." Radical History Review 2022, no. 143 (May 1, 2022): 212–18. http://dx.doi.org/10.1215/01636545-9566244.
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Abstract The text reviews four new books in Irish women’s history and the history of sexuality: Mary McAuliffe’s biography of the revolutionary Margaret Skinnider; Jennifer Redmond’s Moving Histories, exploring the discourses about Irish women migrants to Great Britain in the first few decades of the Irish state, and their everyday lives in Britain; Lindsey Earner-Byrne and Diane Urquhart’s The Irish Abortion Journey, which documents the repressive discourses and policies surrounding abortion in twentieth-century Ireland and relates stories of traveling to Great Britain to obtain it; and finally, Sonja Tiernan’s book examining the ultimately successful political and legal campaign for marriage equality in Ireland. These highly readable, well-researched books place gender and sexuality at the center of Irish history; provide insight into the contradictory political, religious, and medical discourses about Irish women, gays, and lesbians; and document the lives of women both in and out of Ireland.
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Kowalczyk, Krzysztof. "The Role of the Catholic Church during political Transformation in Poland. (1989–2011)." Kirchliche Zeitgeschichte 25, no. 2 (February 1, 2012): 376–400. http://dx.doi.org/10.13109/kize.2012.25.2.376.
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Maj, Ewa. "Katolicka, katolicko-narodowa i narodowa prasa dla kobiet w Polsce międzywojennej: cechy czasopiśmiennictwa światopoglądowego." Czasopismo Naukowe Instytutu Studiów Kobiecych, no. 1(10) (2021): 71–96. http://dx.doi.org/10.15290/cnisk.2021.01.10.04.
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The aim of the article was to reconstruct the means of communication in Interwar Poland’s worldview press for women. The origins and development of such periodicals was determined by the decisions made by the Catholic Church, which wanted to gain more influence on Polish women. Catholic, National Catholic and National press declared their affiliation with the Catholic faith, informed about the state of the Church, presented the doctrine and deepen the National identity and unity. These periodicals were created by the Catholic women’s associations, including those with political aspirations. To achieve their goals, they were using archetypes of Polish Mother and Polish women as Catholics.
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Koscielniak, Krzysztof. "Christian-Muslim Relations in Central Europe: The Polish Experience." ICR Journal 4, no. 2 (April 15, 2013): 215–29. http://dx.doi.org/10.52282/icr.v4i2.474.
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Although thirty million Muslims currently reside in the European Union, and adherents to the Islamic religion now constitute the majority of immigrants and the second largest religious group in European society, the influence of Islam on the culture of Central Europe was and is small, with the notable exception of Poland. There, a small traditional group of Polish Muslims has made a considerable contribution during six centuries of history to Poland's cultural and religious heritage: Polish Muslims or “Tartars” fought for Catholic Poland against the Catholic State of the Teutonic Order, and almost always stood by their Polish kings against incursions from the Sunni Turks, highlighting the importance of the loyalty felt to the Polish homeland. By the same token, Polish culture has been greatly enriched by Tartar customs, in a gradual and complex process of acculturation - a process that was ‘necessary’, ‘extended’ and ‘complete’ in its various phases. More recent migrants and refugees arriving in Poland have increased the ethnic and religious diversity of the Polish Muslim community, with marked social and theological implications. These are reflected today in the plethora of organisations representing the interests of various Muslim groups and organisations in the country. Furthermore, the advanced extent of Christian-Muslim dialogue, something well developed in Poland, manifests a true “dialogue of life” and reflects the shared desire to promote understanding, stimulate communication, and work collaboratively on specific problems of mutual concern.
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Szporer, Michael. "Managing Religion in Communist-Era Poland: Catholic Priests versus the Secret Police." Journal of Cold War Studies 12, no. 3 (July 2010): 115–20. http://dx.doi.org/10.1162/jcws_a_00004.
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Solidarity, the free Polish trade union that emerged in 1980, acted in close alliance with the Roman Catholic Church. The union's struggle for human dignity and freedom became a question of national redemption and often used religious symbols and rituals. Although one can argue whether Pope John Paul II was personally the fulcrum of revolt, Solidarity and the demise of Polish Communism are hard to imagine without him. Not surprisingly, the Polish security forces made vigorous efforts to penetrate the Polish Catholic Church, eventually enlisting as informants some 15 percent of the clergy. Recent revelations of extensive collaboration by priests, notably in Father Tadeusz Isakowicz-Zaleski's acclaimed book, provide a valuable correction to the historical record but do not greatly detract from the overall image of the Church as having resisted Communism. The Church, among other things, served as a refuge for many in the darkest moments of the Communist era and helped to force change by throwing its support behind Solidarity.
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Sharrad, Paul. "Interpodes: Poland, Tom Keneally and Australian Literary History." Text Matters, no. 2 (December 4, 2012): 169–79. http://dx.doi.org/10.2478/v10231-012-0062-7.
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This article is framed by a wider interest in how literary careers are made: what mechanisms other than the personal/biographical and the text-centred evaluations of scholars influence a writer’s choices in persisting in building a succession of works that are both varied and yet form a consistently recognizable “brand.” Translation is one element in the wider network of “machinery” that makes modern literary publishing. It is a marker of success that might well keep authors going despite lack of sales or negative reviews at home. Translation rights can provide useful supplementary funds to sustain a writer’s output. Access to new markets overseas might also inspire interest in countries and topics other than their usual focus or the demands of their home market. The Australian novelist and playwright Thomas Keneally achieved a critical regard for fictions of Australian history within a nationalist cultural resurgence, but to make a living as a writer he had to keep one eye on overseas markets as well. While his work on European topics has not always been celebrated at home, he has continued to write about them and to find readers in languages other than English. Poland features in a number of Keneally’s books and is one of the leading sources of translation for his work. The article explores possible causes and effects around this fact, and surveys some reader responses from Poland. It notes the connections that Keneally’s Catholic background and activist sympathies allow to modern Polish history and assesses the central place of his Booker-winning Schindler’s Ark filmed as Schindler’s List.
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PORTER, BRIAN. "Hetmanka and Mother: Representing the Virgin Mary in Modern Poland." Contemporary European History 14, no. 2 (May 2005): 151–70. http://dx.doi.org/10.1017/s0960777305002298.
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Marian devotion has long been a central component of Catholic spirituality, in part because the image of the Virgin has been accommodated effectively within so many diverse cultural contexts. In modern Poland, Marianism gained much of its power from the way it linked seemingly contradictory models of femininity together within a national (or even nationalist) worldview. Mary, the Queen of Poland, has been offered to the faithful as a model for conceptualising the feminine within the nation, a model which is flexible enough to endure because it rests on a basic dichotomy: on the one hand, Mary is a powerful, sometimes militant, protector of Poland; on the other, she is an exemplar of feminine domesticity. She provides an image of authority and power which ultimately (perhaps paradoxically) poses little challenge to traditional norms of femininity – indeed, she is frequently called upon to fortify those norms. Marianism thus provides some of the glue that helps hold together two otherwise distinct strains of Polish national thought, one focused on maintaining conservative gender relations and the other on attaining victory in the international realm.
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Salomon, Christine. "Martin, Phyllis M. – Catholic Women of Congo Brazzaville." Cahiers d'études africaines 52, no. 208 (October 5, 2012): 1027–30. http://dx.doi.org/10.4000/etudesafricaines.14440.
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Mach, Z. "Rome's Most Faithful Daughter. The Catholic Church and Independent Poland, 1914-1939." Journal of Church and State 52, no. 4 (September 1, 2010): 743–45. http://dx.doi.org/10.1093/jcs/csq126.
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Nowak, Basia A. "Women in Poland: Society, Education, Politics, and Culture." Journal of Women's History 13, no. 1 (2001): 196–206. http://dx.doi.org/10.1353/jowh.2001.0032.
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Vinyard, JoEllen McNergney, and Eileen Mary Brewer. "Nuns and the Education of American Catholic Women, 1860-1920." History of Education Quarterly 28, no. 4 (1988): 669. http://dx.doi.org/10.2307/368861.
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McMichael, Steven J., and Magda Teter. "Jews and Heretics in Catholic Poland: A Beleaguered Church in the Post-Reformation Era." Sixteenth Century Journal 38, no. 4 (December 1, 2007): 1111. http://dx.doi.org/10.2307/20478665.
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Heimann, M. "Contested Identities: Catholic Women Religious in Nineteenth-Century England and Wales." English Historical Review CXXIV, no. 511 (November 17, 2009): 1523–25. http://dx.doi.org/10.1093/ehr/cep287.
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Gramick, Jeannine. "Catholic Women: A Contemporary Style of Leadership." Muslim World 91, no. 1-2 (March 2001): 19–30. http://dx.doi.org/10.1111/j.1478-1913.2001.tb03704.x.
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Harvey, Elizabeth. "‘We Forgot All Jews and Poles’: German Women and the ‘Ethnic Struggle’ in Nazi-occupied Poland." Contemporary European History 10, no. 3 (October 26, 2001): 447–61. http://dx.doi.org/10.1017/s096077730100306x.
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During the Second World War, the Nazi regime sent thousands of German women to occupied Poland to work with the ethnic German population, comprising native ethnic Germans and resettlers from the Baltic states, eastern Poland and Romania. They were to be trained to act as model colonisers for the newly conquered territories. Meanwhile the non-German population was subjugated and terrorised. This article examines what German women witnessed in Poland and how far they can be seen as complicit in acts of violence and injustice committed against Poles and Jews. To what extent did a gendered division of labour prevent women actively being involved in or witnessing acts committed against the Polish and Jewish populations? Did a construct of ‘womanly work’ help women to ‘look away’ from the evidence of oppression and persecution?
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Gellott, Laura, and Michael Phayer. "Dissenting Voices: Catholic Women in Opposition to Fascism." Journal of Contemporary History 22, no. 1 (January 1987): 91–114. http://dx.doi.org/10.1177/002200948702200106.
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Swietlik, E., and A. Doboszynska. "History and organization of palliative care in Poland." Journal of Clinical Oncology 27, no. 15_suppl (May 20, 2009): e20749-e20749. http://dx.doi.org/10.1200/jco.2009.27.15_suppl.e20749.
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e20749 Beginning of the hospice care in Poland is associated with democratic opposition in the eighties of the XX century and social movement Solidarity. In 1978, C. Saunders visited Gdansk, Warsaw, and Krakow, supporting an organization of palliative care in Poland. Polish hospice care, similarly to other countries,originated from the necessity of special care of terminally ill cancer patients. Palliative care societies, initially informal, then registered formally, emerged in Poland in 1981. Hospices, both institutional and house hospice care, came into being in all larger cities in Poland to the nineties of the XX century. In 1991, National Forum of the Hospice Movement was founded. This Forum, gathering the majority of hospices, is actually transformed into the association of societies: Forum of the Polish Hospices. In the nineties of the XX century, professional palliative care developed. Since 1998, specialization in the palliative care for both physicians and nurses is available. From the very beginning, hospice care based on the volunteers gathered at the Roman Catholic parish and several priests first organized palliative care. In 1991, The Sejm (lower chamber of the Polish Parliament) passed the law Health care institutions, enabling various societies and associations to establish health care institutions, whereas the law The Social Insurance Act (1997) gives an opportunity to get financial means for hospice care from the State. Actually, there are hospices acting on voluntary service (the number of such hospices decreases), partial voluntary service and also paid employees, and institutions which activities are based on full-time employment and financed by the National Health Fund. About 130 non-profit societies and hospice foundations both secular andchurch exist in Poland. Non-public health care institutions founded 99 hospices. About 70 hospices (both public and private) are stationary. No significant financial relationships to disclose.
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Owczarzak, Jill. "Defining Democracy and the Terms of Engagement with the Postsocialist Polish State Insights from HIV/AIDS." East European Politics and Societies: and Cultures 23, no. 3 (April 6, 2009): 421–45. http://dx.doi.org/10.1177/0888325409333189.
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This article explores the history of HIV activism in Poland from the socialist period through the early 1990s transformation as a means of examining the reconfiguration of rights, obligations, and responsibility as Poland redefined itself as a market democracy. Drawing on archival materials, in-depth qualitative interviews with current and former HIV activists, and participant observation at HIV prevention organizations in Warsaw, Poland, I sketch the ways in which the socialist system's failures to protect the health of its subjects led to the terms through which state-citizen engagement was defined in the postsocialist period. Uncertainties and anxieties surrounding who was responsible for protecting the health and well-being of citizens in the newly democratic Poland gave rise to a series of violent protests centered on HIV prevention and care for people living with HIV/AIDS. Resolution of these political and social crises involved defining democracy in postsocialist Poland through claims to moral authority, in alliance with the Catholic Church, and an obligation by multiple stakeholders to disseminate technical/scientific knowledge. By comparing the responses to the epidemic by diverse institutions, including the government, the Catholic Church, and the fledgling gay rights movement, this analysis reveals the ways in which democracy in postsocialist Poland tightly links science, democratic reform, and moral/ religious authority while at the same time excluding sexual minorities from engaging in political activism centered on rights to health and inclusion in the new democracy.
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Ptaszyński, Maciej. "Herzog Albrecht von Preussen, die polnischen Eliten und die Reformation." Zeitschrift für Historische Forschung: Volume 46, Issue 2 46, no. 2 (April 1, 2019): 219–54. http://dx.doi.org/10.3790/zhf.46.2.219.
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Summary Dealing with the Confessional Issue.Albrecht Duke of Prussia, the Polish Elites and the Reformation The article analyses the relations between the first Lutheran Duke in Europe, Albrecht of Hohenzollern, and the Catholic elites in the Kingdom of Poland, in the first half of the 16th century. Among the correspondents of the Duke of Prussia, the author examines the Duke’s relationship with the king’s family and the royal court, a group of high officials (like Piotr Tomicki or Krzysztof Szydłowiecki), and Catholic bishops. Despite differences in the denominational affiliation and religious outlooks, the connection between the two regions was very strong and complex. This makes it possible to cast a new light on the practices of toleration. Gifts, gossip, and people were sent across the borders and exchanged between Albrecht and Poles. The intense communication reveals that denominational differences were present, but the correspondents relied on tactics of dissimulation to marginalize these differences and deprive them of importance.
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Jarska, Natalia. "Modern Marriage and the Culture of Sexuality: Experts between the State and the Church in Poland, 1956–1970." European History Quarterly 49, no. 3 (July 2019): 467–90. http://dx.doi.org/10.1177/0265691419857552.
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Through an analysis of archival documents and the published writings of experts, this paper explores the relationships between the emerging field of sexology, the state, and the Catholic Church in post-1956 Poland, as these relationships play an important role in the history of sexuality under state socialism. In the period in question, experts in sexuality, mainly medical doctors, focused on how to improve sexual relations within marriage. They developed a notion known as the ‘culture of sexuality’ based on progressive values such as equality, rationality, and psychological health. Experts drew a connection between an improvement in people’s marital sex lives and the health and welfare of both society and the nation. The Party-State supported these developments and also used them to their advantage in their political struggle with the Catholic Church. However, the experts’ proposal to restrict access to abortion (in 1961) was met with decisive resistance on the part of the Party-State.
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Adamek, Piotr. "Obituary. Roman Malek, SVD (1951-2019)." Anthropos 115, no. 1 (2020): 181–84. http://dx.doi.org/10.5771/0257-9774-2020-1-181.
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Esteemed sinologist, renowned scholar and professor, prolific author and editor, director of the Monumenta Serica Institute (MSI), Fr. Roman Malek, passed away in his native Poland on November 29, 2019. Father Malek was born on Oct. 3, 1951 in Bytów, in the northern region of Kashubia, and joined the Divine Word Missionaries (SVD) in 1969. After his study of philosophy and theology in the Seminary in Pieniężno, Poland, completed with the graduation at the Catholic University of Lublin (with additional focus on the study of religion), he was ordained as a priest in 1976 and assigned to the academic and editorial work at Monumenta Serica Institute (MSI) - an SVD establishment for Chinese studies - at Sankt Augustin (Germany). He subsequently moved to the Fu Jen Catholic University in Taiwan, where he was improving his communication skills in Chinese, as well as pursued studies of Chinese and Japanese cultures and history, followed by the study of comparative religions and Church history at the University of Bonn, Germany, where he also successfully defended his doctoral thesis in sinology on Daoist fasting rituals (1984).
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Huber, Karen. "Catholic Women and the Development of Maternal Welfare in France." Journal of Women's History 17, no. 1 (2005): 189–91. http://dx.doi.org/10.1353/jowh.2005.0008.
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Kisiel, Piotr. "The Sanctuary of a sacred nation: National discourse in the style and décor of the Licheń Sanctuary." Nationalities Papers 44, no. 2 (March 2016): 319–39. http://dx.doi.org/10.1080/00905992.2015.1087990.
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The Basilica of Our Lady of Licheń, located near Konin in the Greater Poland Voivodeship, provides a unique insight into a nationalistic discourse in contemporary Poland. It was created not only as a Catholic shrine but also as a place of patriotic indoctrination. This paper examines not only the architecture and design of the Church and the surrounding Sanctuary, but also the ideas of Rev. Eugeniusz Makulski, the site's founder, and Barbara Bielecka, its architect, in order to understand one of the important currents in a debate on the Polish post-Communist identity. A close analysis of this religious shrine is intended not only to understand this particular site but also to examine how national identity is (re)defined in architecture. As this paper shows, the employment of symbolic devices allows the creation of a coherent story of the Polish nation as a religious community with a history intrinsically linked to the Catholic Church. However, the annexation of the lay sphere (nation) by the sacred one (religion) leads to problematic results when it comes to the universality of the religion and the “nationalization” of the Catholic Church itself.
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Górecki, Mirosław. "Pr. Carl Sonnenschein – apostle of charity." Praca Socjalna 34, no. 1 (February 28, 2019): 103–25. http://dx.doi.org/10.5604/01.3001.0013.2830.
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This text is a draft of Carl Sonnenschein (1876–1929) biography. He was a German Catholic priest, theologian, philosopher, social reformer, charismatic social activist, founder of the Catholic social movement in Germany, the creator of new forms of metropolitan pastoral ministry, the apostle of Berlin, after his death he was called Saint Francis of Berlin. In Poland, his figure is almost unknown. The aim of this article is to bring closer his profile, the climate accompanying his activities and to contribute to the understanding of the aura of fascination and uniqueness, which surrounds not so much his work as a person, so important in the history of the German and universal Catholic Church and also for followers of other religions.