Journal articles on the topic 'Polish – Ethnic identity'
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1
Jackson, David J. "Polish American festivals and ethnic identity." Journal of Heritage Tourism 15, no. 6 (March 18, 2020): 648–65. http://dx.doi.org/10.1080/1743873x.2020.1740235.
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Frėjutė-Rakauskienė, Monika. "The Role of Voluntary Organisations in Constructing the Common Identity and Mobilising of Polish Community in Southeastern Lithuania." Polish Political Science Review 3, no. 1 (June 1, 2015): 17–34. http://dx.doi.org/10.1515/ppsr-2015-0026.
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Abstract This paper is based on a series of qualitative (semi-structured) interviews conducted by the author with representatives of Polish civic organisations in southeastern Lithuania (the towns of Eišiškės, Jašiūnai, Pabradė, Šalčininkai, Švenčionys, Švenčionėliai, and Turgeliai). Data was collected from January 2013 to June 2014 as part of a research project to investigate ethnic, civic, regional, and local identities of ethnic minorities in southeastern Lithuania. The project was carried out by the Institute for Ethnic Studies at the Lithuanian Social Research Centre and was funded by the Research Council of Lithuania. The paper discusses the role of voluntary organisations operating in Southeastern Lithuania in mobilising the Polish community. The author investigates the activity of Polish organisations as they maintain and construct the identity (ethnic, civic, local and regional) of local community. Part of the research strategy is to recognise the content and means by which these organisations appeal to collective memory to create and affirm Polish identity. An analysis of interview data shows that the activities of organisations predominantly target the Polish community and their aims are to promote and foster Polish culture, language, and history. The Polish civic and political organisations and their leaders play active roles in identity building and mobilising the Polish Community in southeastern Lithuania. Referencing and recalling collective memories of the Polish ethnic group is an important tool for building a collective identity that lack local and regional dimensions.
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Trepte, Hans-Christian. "Between Homeland and Emigration. Tuwim’s Struggle for Identity." Acta Universitatis Lodziensis. Folia Litteraria Polonica 36, no. 6 (May 30, 2017): 35–47. http://dx.doi.org/10.18778/1505-9057.36.04.
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Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II, Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer. Julian Tuwim belongs to the pantheon of the greatest Polish writes of the 20th century. His Polish-Jewish descent, his attitude towards the Polish language, towards Jews in Poland, his political activities as an emigrant as well as his controversial involvement with the communist Poland still fuel many critical discussions. Polish language and culture were for him much more important than the categories of nation or state. However, whereas for Polish nationalists and antisemites Tuwim remained “only” a Jew, Jewish nationalists considered him a traitor. It was in exile that his attitude towards his Jewish countrymen began to change, especially after he learnt about the horror of the Holocaust in occupied Poland. Thus, he began writing his famous, dramatic manifesto, We, the Polish Jews. After World War II, Tuwim came back to Poland, hoping to continue his prewar career as a celebrated poet. His manifold contributions to the development of the Polish language and literature, within the country and abroad, cannot be questioned, and the dilemmas concerning his cultural and ethnic identity only make him a more interesting writer.
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Lease, Bryce. "Ethnic Identity and Anti-Semitism: Tadeusz Słobodzianek Stages the Polish Taboo." TDR/The Drama Review 56, no. 2 (June 2012): 81–100. http://dx.doi.org/10.1162/dram_a_00168.
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Tadeusz Słobodzianek's play, Our Class, addresses the 1941 massacre in the village of Jedwabne, Poland, where an estimated 1,600 local Jews were rounded up by their neighbors, locked inside a barn, and burned to death. First staged in London at the Royal National Theatre in 2009, and later remounted at Teatr na Woli in Warsaw, the play investigates the relationship between anti-Semitism and Polish national identity, exploring how theatre can shape our understanding of history.
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Cygan, Mary E. "Inventing Polonia: Notions of Polish American Identity, 1870–1990." Prospects 23 (October 1998): 209–46. http://dx.doi.org/10.1017/s0361233300006335.
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In the last quarter of the 19th century, the American Polish-language press began using the term Polonia to describe the imagined community of all Polish-speaking immigrants in the United States. Local Polish American settlements already bore neighborhood names. Where the Roman Catholic hierarchy permitted an ethnic Polish parish to form, Poles often designated the surrounding area — not only the parish buildings, but the whole network of neighborhood institutions and businesses — by the parish name followed by the suffix owo. By 1895, Poles in Chicago, for example, could read about news in different parts of the city nicknamed for local Polish-language parishes located there: Stanislawowo, Wojciechowo, Jadwigowo, Jackowo, and Michalowo. When speaking of all the Poles living in a single American city, Polonia could be used with a qualifier such as Chicago Polonia, Buffalo Polonia, or Milwaukee Polonia. But Polonia by itself referred to all Polish immigrants who were bound — or should have been, the writers insisted — by a shared notion of Polishness.
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Gunkel, Ann Hetzel. "The Space of the New Ethnic Neighborhood: Polka Festival as Imagined Community." New Horizons in English Studies 4 (September 4, 2020): 186–207. http://dx.doi.org/10.17951/nh.2020.5.186-207.
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Following the spatial turn in cultural studies, ethnic space is understood as a cultural category, constructed by discourse and determined by capital, within which people create their own narratives. This essay explores the construction of ethnic space and identity in the phenomenon of the Polish American polka music festival. Framed by the attention to the process of “production of space” (Lefebvre 1991), the essay presumes that new conceptualizations of spatiality assume space is no longer treated as something given, a pre-existing territory, or locale. The case study of the ethnic music festival is an ideal place for examining the invention of place, because it is not located in a fixed space, but in a movable community traveling from festival to festival. The polka festival circuit is attended by a core community of polka boosters, many of whom travel from event to event in vacation motor homes, with attendees setting up "neighborhoods" of motor homes that include front lawns, outdoor kitchens, and "streets." Most bring lawn signs, street signs, flags and other public signs of Polish American identity, recreating—this essay argues—the urban ethnic neighborhood of previous immigrant generations. Polish American ethnic identity for this group of participants is located and recreated in an imagined community that it creates, dismantles, moves and recreates in a mobile spatiality of ethnic belonging.
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Pyrah, Robert. "Germans in Wroclaw: “Ethnic minority” versus hybrid identity. Historical context and urban milieu." Nationalities Papers 45, no. 2 (March 2017): 274–91. http://dx.doi.org/10.1080/00905992.2016.1259295.
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After 1945, German Breslau was transformed intoUr-Polish Wroclaw at Stalin's behest. Most of the remaining prewar population was expelled, and a stable population of a few hundred with German ethnic background is estimated to have lived in the city since then. This paper is based on qualitative analysis of 30 oral history interviews from among the self-defined German minority. It pays close attention to historical context, urban milieu, and salient narratives of identity as shaping forces, which include the suppression of German culture under Communism, prevalent intermarriage between Germans and Poles, and the city's qualified reinvention as “multicultural” after Polish independence in 1989. Together with the group's relatively small numbers, these narratives play out in their hybrid approach to ethnicity, often invoking blended cultural practices or the ambiguous geographical status of the Silesian region, to avoid choosing between “national” antipodes of “German” and “Polish.” The results follow Rogers Brubaker's insight into ethnicity as an essentializing category used to construct groups where individual self-perception may differ; and the concept of “national indifference,” previously applied to rural populations. It also suggests we might better approach circumscribed “minority” identities such as these, by seeing them as a form of “sub-culture.”
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Jełowicki, Arkadiusz. "THE ETHNICISING OF OBJECTS AND ITS RESULTS. ON THE ROLE OF UKRAINIAN ETHNOGRAPHIC COLLECTIONS IN POLAND." Muzealnictwo 58, no. 1 (July 27, 2017): 0. http://dx.doi.org/10.5604/01.3001.0010.2239.
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Categorising and contextualising objects in collections is a natural feature of museum professionals and collectors, which they do both with their own collections and others. Assigning given features to objects is connected with their description (e.g. academic) as well as with inventory and storage requirements. Another reason for such practices may also be mentioned here – the need to classify the world of objects and ideas. One of the categories most frequently used in such operations is the ethnic and cultural (or identity and cultural) category, particularly favoured by ethnologists and ethnographers – hence the non-European, non-Polish, Slavonic, Lithuanian, Ukrainian or even Lemko, Boyko etc. collections in museums (and not only there). Specific comparison of ethnic collections (in this case, Ukrainian) allows at least a few significant questions to be posed regarding the way they function. Firstly, concerning the history of mutual inter-ethnic relations; secondly, concerning their role in Polish ethnographic collecting; thirdly, concerning their impact on the identity of ethnic groups; and concerning the point of ethnicising objects; and finally concerning the impact on the self-reflection of ethnology. The author replies to the questions raised on the basis of his research in 2010–2012 in over ten Polish museums and collections. While presenting the results of his queries, he tries simultaneously to indicate the multidimensional and multi-context way such collections function in Polish culture.
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Sadowski, Andrzej. "THE PROCESS OF THE CONSTRUCTION OF THE NATIONAL IDENTITIES ON THE POLISH‐LITHUANIAN‐BELARUSIAN BORDERLAND." CREATIVITY STUDIES 1, no. 1 (June 30, 2008): 46–54. http://dx.doi.org/10.3846/2029-0187.2008.1.46-54.
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In this article I will at least try to outline the necessary methodological assumptions for the future researches on the national identities of the inhabitants of the Polish ‐ Belarusian ‐ Lithuanian borderland. Then, using the results of the studies of the identities on the Polish ‐ Belarusian borderland, I will attempt to prove the thesis, that in present conditions, the national identity should not be treated as only subjective reflection of someone's national membership, described with the use of a given set of features on the different levels of objectification, but should be understood broader: declaration of the national identity also means taking of the certain position, defining of someone's place and duties within the dynamic and changeable national structure. We can distinguish four types of the collective actors, which shape the national identities on the studied borderland: (1) ethnic minorities (with which certain categories of the citizens identify), (2) national majorities backed by the power of the state in which the representatives of the minorities live, (3) the “foreigner fatherlands” (R. Brubaker) and (4) international organizations which create certain legal regulations and who monitor (control) their realization. In the studies of the national identity of the Polish‐Belarusian‐Lithuanian borderlands some theoretical approaches can be distinguished. There is a need to define, at least for the use in the studies, the concepts of national minority and ethnic minority, and to create a new theoretical category ‐ “the cultural nation”. The national (ethnic) minority can be distinguished in the specific minority situation, most frequently in the context of the other, dominant majority, as the community, which is less significant, subordinated and often discriminated. The notion of national‐ethnic self‐identification should be associated with the resourcefulness of the representatives of a given minority in certain environments.
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Łucka, Daria. "Widely Open Closed Doors. Contemporary Repatriation Policy in Poland." Studia Migracyjne – Przegląd Polonijny 47, no. 1 (179) (2021): 9–31. http://dx.doi.org/10.4467/25444972smpp.21.001.13313.
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This article focuses on the repatriation policy of the Polish state toward co-ethnics residing in some post-Soviet countries. Its main goal is to answer the question: Why has this policy been unsuccessful? Based on the existing literature, legislation and official documents, the article draws upon the approach laid down by Olga Zeveleva (2014), exploring two spheres within the repatriation program: the ideological and the practical. The key argument is that the failure of the repatriation policy in Poland was due to its poorly developed practical component. At the same time, its ideological component was fully in place, contributing to the program’s prolongation, even though it had not been bringing the expected results. In conclusion, it is argued that the persistence and strong ideological rooting of the idea of repatriation confirm an important aspect of the identity of the Polish state: the predominance of the ethnic concept of the nation. The analysis of the Polish case also shows the need for further development of Zeveleva’s conceptualisation of the success (or lack thereof) of repatriation.
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Kudriavtceva, Regina Elizaveta, and Ekaterina Samylovskaya. "The social-cultural aspect of life of Polish population in the Olonets province in the mid-to-late XIX century." SHS Web of Conferences 84 (2020): 01003. http://dx.doi.org/10.1051/shsconf/20208401003.
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The article is devoted to the problem of analysis of saving the national identity of the ethnic Polish group on the territory of the Olonets province (modern Republic of Karelia, Arkhangelsk and Leningrad Oblast) in the historical perspective. Basing on the analysis of the resources of personal nature (memoirs), as well as the Russian and Polish historiography the main distinguishing characteristics of the national Polish identity on the hostile social-cultural environment were studied. Due to the research the authors concluded that the driving force of preserving the national identity was the religious factor, opening itself in the activity of the exiled priests and such traditional Polish leisure activities such as: choral singing, reading of religious and secular national literature, organization is the educational process.
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Blanke, Richard. "“Polish-Speaking Germans?” Language and National Identity Among the Masurians." Nationalities Papers 27, no. 3 (September 1999): 429–53. http://dx.doi.org/10.1080/009059999108957.
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Before 1945, Masuria was part of Germany and known primarily as the scene of the 1914 Battle of Tannenberg and as an attractive summer vacationland of numerous lakes, extensive forests, and villages of characteristic wooden houses. Since 1945, Masuria has belonged to Poland, where it is known as the scene of the 1410 Battle of Tannenberg/Grunwald, and as an attractive summer vacationland. To students of nationalism and national identity, however, Masuria is interesting primarily because its predominately Polish-speaking population seems to present the clearest and best-documented example anywhere in Europe of national identity developing counter to native language. Although most Masurians spoke Polish and lived adjacent to Poland, they gave every indication over quite a long period of time of voluntary and virtually unanimous identification with the Prusso-German state and nation. They did so at a time when most of the rest of eastern Europe was increasingly subject to the influence of ethnolinguistic nationalism and the rest of the German–Polish borderlands were witness to one of Europe's classic ethnic-national rivalries. (see Maps 1 and 2)
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Kotljarchuk, Andrej. "Ruthenian Protestants of the Grand Duchy of Lithuania and their relationship with Orthodoxy, 1569–1767." Lithuanian Historical Studies 12, no. 1 (December 28, 2007): 41–62. http://dx.doi.org/10.30965/25386565-01201003.
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In the nineteenth century when the process of the formation of modern ethnic identity in Eastern Europe started, Belarus lost its educated strata, the Ruthenian elite, the potential leadership of this movement. That happened for a number of reasons. Among them, there was the success of the Counter-Reformation over Protestantism and Orthodoxy in Belarus and Lithuania. After 1667 Catholicism became the sign of political loyalty to the Polish-Lithuanian Commonwealth. As a result, step by step the Ruthenian nobility and the upper class of townspeople of Orthodox and Protestant faiths adopted Polish religious and cultural identity under the formula ‘gente ruthenus, natione polonus.’ Very little has been written about the ethnic Ruthenian nobility of the Grand Duchy of Lithuania, especially its Protestant group. The aim of this article is to present an overview of the relationship between the early modern Protestant and Orthodox parts of the Ruthenian elite and their correlated identity.
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Дуць-Файфер, Олена. "Станути і стати ся зас. Ревіталізацийны процесы серед Лемків по 1989 р." Rocznik Ruskiej Bursy 15 (December 30, 2019): 93–119. http://dx.doi.org/10.12797/rrb.15.2019.15.01.
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To Rise and Become Again: Revitalization Processes Among Lemkos After 1989
The paper aims to assess the nature and effects of the changes in socio-cultural life of Lemkos after 1989. It suggests three critical dates relevant to these changes, which are related to political transformations in Poland and the emerging ethnic policy in the country. The characteristics and assessment of the changes are presented in three parts, which discuss organizations and identity; language, literature, and culture; research and education. Each part substantiates multidirectional quality of the changes, various antinomies and ambivalences in their assessment, and their close relationship with inconsistencies in Polish ethnic policy as well as with global cultural phenomena of the contemporary world. Apart from denoting negative consequences of these factors attention is also brought to notable achievements made in the last thirty years in all areas of cultural and social functioning of the Lemko ethnic minority. However the most important development is the fact there has arisen a Lemko elite of professionals who are fully aware of the endangered status of their ethnic culture and identity and strive to devise and successfully implement revitalization strategies. Opening a cognitive perspective sets the stage for self-reflection about one’s own ethnic positioning.
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Folvarčný, Adam, and Lubomír Kopeček. "Which conservatism? The identity of the Polish Law and Justice party." Politics in Central Europe 16, no. 1 (April 1, 2020): 159–88. http://dx.doi.org/10.2478/pce-2020-0008.
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AbstractThis article deals with Poland’s Law and Justice (PiS), considered a conservative party in the scholarly literature. Drawing largely on party manifestos, the article demonstrates the character, the specificities and the evolution of the party’s identity and ideology. A theoretical basis for the undertaking is provided by Klaus von Beyme’s concept of party families, Arend Lijphart’s seven ideological dimensions and classic texts on conservatism. The analysis finds that the most important components in PiS’s current identity are Catholicism itself and the great emphasis the party places on the role of the Catholic Church. Also important for the party’s identity are visions of a nation conceived on ethnic principle, a strong and active state able to form society with a national spirit, anti-communism and a negation of developments in Poland since 1989. A substantial role is played by the quasi-religiously conceived legacy of the party’s co-founder, Lech Kaczyński, who tragically perished in an aircraft crash. With its Catholic-nationalist profile, PiS is close to the Christian current within the conservative New Right, and to Polish National Democracy in the interwar period.
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Mazurkiewicz, Marek. "Uczestnictwo mniejszości narodowych i etnicznych w polskim życiu politycznym po 1989 roku." Wrocławskie Studia Politologiczne 27 (February 20, 2020): 73–85. http://dx.doi.org/10.19195/1643-0328.27.5.
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Participation of national and ethnic minorities in Polish political life after 1989The participation of national and ethnic minorities in Polish political life after 1989 is one of the achievements of democratic Poland. Tracing the history of minority participation in local and parliamentary elections after 1990 makes it clear that this history is dominated by the German minority. However, this does not mean that other minorities did not participate in political competition at the local, regional or national level, but rather that their participation was clearly more modest compared to the German minority. Participation in the political life of other minorities has mainly a local dimension, although these communities do not choose to participate in their own ethnic election committees. Perhaps their identity does not require confirmation in their political activities and preferences.
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Urbanik, Amadeusz. "Tożsamość Łemków jako czynnik wpływający na skuteczność rzecznictwa i artykulacji interesów mniejszości ukraińskiej w Polsce." Wrocławskie Studia Politologiczne 27 (February 20, 2020): 138–51. http://dx.doi.org/10.19195/1643-0328.27.9.
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Identity of the Lemkos as a factor influencing the effectiveness of advocacy and articulation of the interests of the Ukrainian minority in PolandThe article is a part of studies on issues of Polish ethnic policy. Its main aim is to present to the reader the complexity of Lemko identity and show its influence on the effectiveness of advocacy and articulation of the interests of the Ukrainian minority in Poland. It consists of three parts. The first is dedicated to the Lemko minority in Poland with its origins and demographic structure. The second it specifies the complexity of their identity, whereas the third part presents their organizational activity.
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Sendyka, Pawel. "Once We Were Shepherds: Górale Ethnic Identity in Celebrations Revived and Reinterpreted." Ethnologia Actualis 18, no. 2 (December 1, 2018): 37–53. http://dx.doi.org/10.2478/eas-2019-0002.
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Abstract The Górale of the Polish highlands are seen as a people apart from the rest of Poles. They are afforded this special status through the romanticisation as Poland’s very own “noble savages” by the writers and travellers of the 19th century. This was the time of Poland’s search for nationhood (when its territory was occupied by Russia, Prussia and Austria). The Górale have always been described, even in those early accounts, as pastoralists. During the season, when the sheep went up to the alpine pastures, the villages were almost deserted. In the 20th century the pastoral system dissolution took place starting with the establishment of national parks after the Second World War. Further unfavourable developments decimated what was left of it since the late 1980s. As a result of the dissolution of the pastoral system the Górale chose to amplify their internal unity by strengthening the ethnic identity. The revival of pastoralism as it currently presents itself today, may be seen as yet another rallying call around Górale identity. It is a come back to the pastoralist “core” of the highland culture, while changing and re-inventing the tradition to suit new economic, social and political circumstances. In the Polish pastoralist tradition there have always been two seminal community events which bracketed the winter season. There was the autumn event of “Redyk Jesienny” when the sheep brought back from the summer alpine pastures were given back to their owners and there was also a spring event of “Mieszanie Owiec” which literally means the Mixing of Sheep. Historically, they were very important events of the pastoral calendar, while the pastoral system itself has been crucial fixture and backbone of the social system of the Górale people. The paper examines how these traditions changed from old ethnographic descriptions and how they are being re-invented in the context of reaffirming the Górale identity today.
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Bograd, Peter M. "Beyond Nation, Confession, and Party: The Politicization of Professional Identity in Late Imperial Austria." Austrian History Yearbook 27 (January 1996): 133–54. http://dx.doi.org/10.1017/s0067237800005853.
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InDecember 1896 the Industrial Action Committee, a small group of Viennese industrialists, sent a memorandum to all Chambers of Commerce in the Cisleithanian halfof the Habsburg monarchy. Arguing that two decades of internecine ethnic and party strife had allowed agrarians, small artisans, and workers to eat away at the material well-being of the “productive classes” (Stände), the committee asked Austrian industrialists of every ethnic and political persuasion to advocate a proindustry platform at all party nominating conventions. Appended to the appeal, which was printed in German, Czech, Polish, and Italian, was a proposal to found a Bund österreichischer Industrieller (League of Austrian Industrialists, henceforth BöI), an organization that would unite industrialists “without regard to nationality, confession, or party affiliation” in concerted economic-political (wirtschafts-politisch) activity.
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Bezotosny, V. M. "Russian Army Generals of Polish Ancestry in 1812." History 18, no. 8 (2019): 39–47. http://dx.doi.org/10.25205/1818-7919-2019-18-8-39-47.
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The article aims to find persons of Polish ancestry among Russian generality of Patriotic war of 1812. It seems that there were only nine Polish generals in the Russian army at that time. Futhermore this paper also dedicated to the family background of these generals and investigation of their biographies. The author considers the problem of ethnicity identity in historical context. The question of national ancestry is really complicated especially in case of studying the epoch of 1812 Patriotic war. Unfortunately, official lists of all serviceman of the Russian imperial army is inapplicable, since this research is intended to reveal criteria that were used by contemporaries of the French invasion to Russia. Even the surname of a person indicates just belonging to a certain family, but it may not match the nationality. On the biographical material of nine Polish generals the author shows some specific characteristics of ethnic identity in the 19th century, such as religious and language affiliation. Comparison of the biographies of Polish ancestry generals, based on a few parameters, including the social and economic status of these people, shows that there were both rich (“magnates”) and impoverished aristocrats among them. All of them participated in battles, promoted in army career fast (especially “magnates”), but generally their biographies do not contain any specific features. The author draws attention to the perception of Polish generals in Russian society, not always positive strongly related to ethnic-religious stereotypes.
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Raina, Olga Viktorovna. "Poles in Latvian Republic as a Positive Example of Mutual Acquisition of Cultures." Ethnic Culture, no. 1 (1) (December 26, 2019): 52–54. http://dx.doi.org/10.31483/r-64081.
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The purpose of the article is to present a historical and cultural review of the fourth largest national minority living in the territory of modern Latvia, namely the Polish ethnic group. Based on the comparative historical method, the issues of preserving the identity of the Poles, as well as their role in the history, scientific life and cultural life of the country, are considered. As a result of this work, the facts of the interpenetration of Polish and Latvian cultures were revealed, which the author considers as a positive factor for the coexistence of different peoples in a multi-ethnic environment. It is concluded that the lack of hostility and hostility of the ethnic majority towards national minorities living in the territory of their state is extremely positive and has a significant contribution to the further formation and development of the nation.
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Vaičiulienė, Aldona. "Ethnic Identity and Self-Esteem Among Pre-Service Teachers: Differences Between Polish and Lithuanian Students." Ugdymo psichologija 27 (November 8, 2016): 54–68. http://dx.doi.org/10.15823/up.2016.05.
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Bagín, Vojtech. "Ethnic and Regional Identity in Polish Part of Spiš Region (On the Example of Jurgów Village)." Ethnologia Actualis 14, no. 1 (June 1, 2014): 78–94. http://dx.doi.org/10.2478/eas-2014-0005.
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ABSTRACT In my study I am focusing on the issue of national and regional identity of Spiš region inhabitants. The researched Jurgów village belongs to territory situated on the frontier between two states and at the same time between two regions. In the study I analyze the question of stereotypes present in the locality concerning gorals from the neighbouring Podhale region and Slovak part of Spiš region. In addition to that I deal with analysis of importance and understanding of space and border for the identity of local population. On the basis of the empirical data analysis results I observe that the identity of the researched village population is shaped by the fact that it belongs to the frontier territory where crossborder cultural and social interaction occurs.
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Matkowska, Justyna. "Romowie Górscy jako społeczność wielokulturowa karpackiego pogranicza." Góry, Literatura, Kultura 11 (July 17, 2018): 305–16. http://dx.doi.org/10.19195/2084-4107.11.20.
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THE MOUNTAIN ROMA AS A MULTICUTURAL COMMUNITY OF THE CARPATHIAN BORDERLANDThe article was inspired by the author’s search for ethnic identity. The author focuses on a group of Polish Carpathian Roma as a multicultural community living in the multi-ethnic Carpathia borderland. Her research perspective falls within broadly defined anthropological studies, primarily with regard to various aspects of the life of highland Roma in Poland. The aim of the article is to examine the exclusion and transgression of the Carpathian Roma with regard to the functioning of the group among the Polish Roma communities and Polish highlander communities. The population in question has functioned as poor, solitary, rejected, despised and pushed to the margins of society’s life both by the highlanders and by Roma groups with nomadic traditions. It has experienced a feeling of injustice, misunderstanding, alienation and awareness of the tragedy of its situation.
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Bryla, Martyna. "Weeding out the Roots? Migrant Identity in A.M. Bakalar’s Polish-British Fiction." Complutense Journal of English Studies 28 (November 24, 2020): 1–10. http://dx.doi.org/10.5209/cjes.61109.
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Poles are one of the largest non-UK born ethnic groups in all countries and most regions of the United Kingdom. Since Poland’s accession to the European Union in May 2004, thousands of Poles have migrated to the UK, hoping for better professional opportunities and higher standards of living. It was thus only a matter of time before Poles started to put their experience of migration on paper. One example is A.M. Bakalar, whose literary debut, Madame Mephisto (2012), was promoted as the voice of the new wave of Polish migration and the first novel to be written in English by a Polish female author since Poland joined the EU in 2004. This article centres on Bakalar’s protagonist, a thirty-year-old Pole in London, with the aim of revealing how cultural myths and beliefs feed into the process of identity formation and what it takes for the experience of migration to go awry. By exploring Magda’s problematic relationship with her home country, represented as oppressive and insular, this article inquiries into the nature of contemporary migrant experience and the role which national identity plays in the process of cultural adjustment.
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Orlewski, Patryk. "Identity and distribution of the Silesian minority in Poland." Miscellanea Geographica 23, no. 2 (April 30, 2019): 76–84. http://dx.doi.org/10.2478/mgrsd-2019-0006.
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Abstract According to the National Census of Population and Housing 2011, Silesians are the second largest nationality in Poland. Nevertheless, Silesian nationality is not recognised under Polish law. In this paper, the main aspects of the identity of the Silesian people are discussed. Research was carried out using questionnaire-based interviews in ten municipalities in the Silesian Voivodeship, characterised by the greatest share of Silesians. The ethnic identity of Silesians is complex – more than half of the respondents declared dual nationality. Most of the respondents demand the recognition of the Silesian ethnolect as a regional language, and consequently, its inclusion as a school subject in Upper Silesia. The postulate of establishing autonomy is popular, with a model of the Silesian Voivodeship from the period of interwar Poland.
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Nikienko, I. V. "Polish books of Sabina Jaroszewska personal collection in A. S. Pushkin Tomsk Regional Universal Scientific Library stocks (its formation history, overview and studying prospects)." Bibliosphere, no. 1 (March 30, 2016): 53–57. http://dx.doi.org/10.20913/1815-3186-2016-1-53-57.
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The article deals with book collecting as a way to preserve ethnic and cultural identity. The author examines Sabina Jaroszewska personality as the Polish library creator, her book assemblage history and composition, prospects for detailed studying the Polish collection fragment in A.S. Pushkin Tomsk Regional Universal Scientific Library (TRUSL) stocks are outlined. For the first time catalogues and inventories of the TRUSL Foreign book department are used as well as interviews with Academician Rostislav Karpov, who personally knew the collector.
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Waligórska, Magdalena. "Jewish Heritage and the New Belarusian National Identity Project." East European Politics and Societies: and Cultures 30, no. 2 (April 5, 2015): 332–59. http://dx.doi.org/10.1177/0888325415577861.
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Focusing on three contemporary grassroots initiatives of preserving Jewish heritage and commemorating Jews in Belarus, namely, the Jewish Museum in Minsk, Ada Raǐchonak’s private museum of regional heritage in Hermanovichi, and the initiative of erecting the monument of Eliezer Ben-Yehuda in Hlybokae, the present article discusses how local efforts to commemorate Jews and preserve Jewish heritage tap into the culture of political dissent, Belarus’s international relations, and the larger project of redefining the Belarusian national identity. Looking at the way these memorial interventions frame Jewish legacy within a Belarusian national narrative, the article concentrates in particular on the institution of the public historian and the small, informal social networks used to operate under a repressive regime. Incorporating the multicultural legacy of the Polish–Lithuanian Commonwealth into the canon of Belarusian national heritage and recognizing the contribution of ethnic minorities to the cultural landscape of Belarus, new memory projects devoted to Jewish history in Belarus mark a caesura in the country’s engagement with its ethnic Others and are also highly political. While the effort of filling in the gaps in national historiography and celebrating the cultural diversity of the Grand Duchy of Lithuania overlaps in significant ways with the agenda of the anti-Lukashenka opposition, Jewish heritage in Belarus also resonates with the state authorities, who seek to instrumentalize it for their own vision of national unity.
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Kempny, Marta. "Interpretative Repertoire of Victimhood." Anthropological Journal of European Cultures 20, no. 1 (March 1, 2011): 132–51. http://dx.doi.org/10.3167/ajec.2011.200108.
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Based on one year of ethnographic fieldwork, this article discusses the narratives of perceived discrimination and ethnic hatred of Polish migrants in Belfast. Using narrative theory, it examines the construction of identity of Poles as an unprivileged stratum of the Northern Irish society. Migrants' stories are followed by analysis of the contradictions and tensions between what they construct as their realities and 'objective truth'. Subsequently, the article accounts for these tensions by exploring the links between 'cultural repertoires' of Polish migrants and the ways in which their narratives are presented.
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OSIPOVIČ, DOROTA. "Conceptualisations of Welfare Deservingness by Polish Migrants in the UK." Journal of Social Policy 44, no. 4 (April 28, 2015): 729–46. http://dx.doi.org/10.1017/s0047279415000215.
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AbstractThe issue of reconciling ethnic diversity with the welfare state is a subject of long-standing theoretical debate. In particular, it remains unclear to what extent a shared national identity is necessary for endorsing claims to welfare at the individual and societal levels. Surveys show that migrants are seen as the least deserving category of welfare recipients. Yet migrants’ own views are rarely considered. Based on a qualitative study, this paper explores how Polish migrants residing in London conceptualised their deservingness to British welfare benefits and social housing. It finds a strong preference for conditionality of welfare predicated on contributions through work, payment of taxes and law abidance. Such conditionality applied to both in-group and out-group members thus transcending identity-based claims. These contributions were seen as both necessary and sufficient for laying claims to the British welfare system. Solely needs-based claims were seen as problematic.
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Massis, Enguerran. "Próby wykształcenia tożsamości narodowej u ludności słowiańskiej na Polesiu w pierwszych latach II Rzeczypospolitej Polskiej (1920-1928)." Adeptus, no. 5 (June 18, 2015): 1–18. http://dx.doi.org/10.11649/a.2015.003.
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The attempts of the Slavic population to form a national identity in the Polesie region (1920-1928)The purpose of this article is to provide an overview of the evolution of the national identity of the Slavic population inhabiting the Polesie voivodeship during the first decade of the Second Polish Republic. Research has been carried out by consulting the original archives of the Polish administration, press of the Polish Socialist Party and accounts of key witnesses. These sources clearly show that, when Polesie was integrated into Poland after the First World War, in 1920, many inhabitants of the region (the so-called "Poleszucy" and "tutejsi") did not consider themselves Belarusian in the national sense. These "nationality unconscious" people progressively came to consider themselves as members of a Soviet Belarusian nation as a result of the struggle between Polish, Belarusian and Ukrainian political organizations. This research highlights the fact that national identity is neither determined by ethnic affiliations nor can be ascribed to an ethnic group against its will.Próby wykształcenia tożsamości narodowej u ludności słowiańskiej na Polesiu w pierwszych latach II Rzeczypospolitej Polskiej (1920-1928)Artykuł opisuje ewolucję tożsamości narodowej słowiańskiej ludności zamieszkującej Polesie w pierwszym dziesięcioleciu II Rzeczypospolitej. Autor opiera się na oryginalnych materiałach z polskich archiwów, wydawanej wówczas prasie, a także na opublikowanych wspomnieniach przywódców politycznych i świadków. Źródła te wykazują, że w momencie włączania Polesia do Polski znaczna część poleskiej ludności nie uważała się za białoruską w narodowym tego słowa znaczeniu. Osoby „narodowo nieświadome" zaczęły uważać siebie za Białorusinów wskutek dynamicznej rywalizacji między organizacjami polskimi, białoruskimi i ukraińskimi. Badania sugerują, że przystępowanie do danego typu projektu narodowego nie opiera się jedynie na przynależności do określonej grupy etnicznej i że projekt taki nie może zostać narzucony grupie etnicznej wbrew jej własnym postulatom.
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Galasiński, Dariusz, and Aleksandra Galasińska. "Untold stories and the construction of identity in narratives of ethnic conflict on the Polish–German border." Multilingua - Journal of Cross-Cultural and Interlanguage Communication 24, no. 1-2 (January 1, 2005): 101–20. http://dx.doi.org/10.1515/mult.24.1-2.101.
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Galasiński, Dariusz, and Aleksandra Galasińska. "Untold stories and the construction of identity in narratives of ethnic conflict on the Polish–German border." Multilingua - Journal of Cross-Cultural and Interlanguage Communication 24, no. 1part2 (May 2005): 101–20. http://dx.doi.org/10.1515/mult.24.1part2.101.
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Gońda, Marcin. "“Either we defend our polishness or there will be no Polonia”. Practices of negotiating national identity among the Polish diaspora members in Cleveland." Acta Universitatis Lodziensis. Folia Sociologica, no. 76 (March 30, 2021): 59–78. http://dx.doi.org/10.18778/0208-600x.76.04.
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The article presents the findings of a pilot study on the ways of negotiating national identity within the Polish community (Polonia) in the American city of Cleveland. The study showed the complex ways of maintaining and building cultural boundaries (and thus constructing collective identity) by the Polish diaspora in the situation of unequal power relations with the host society, but also within Polonia itself. These practices are conducted not only in opposition to the American society but also to members of their ethnic group, as a result of which there are simultaneous processes of strengthening and weakening diasporic ties, including and excluding individual members and groups. These processes are being reinforced by the existence of multifaceted divisions within this community (generational, social class-based, spatial, and political), which shape its condition and the patterns of its members’ participation.
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Blecking, Diethelm. "Integration through Sports? Polish Migrants in the Ruhr, Germany." International Review of Social History 60, S1 (October 9, 2015): 275–93. http://dx.doi.org/10.1017/s0020859015000401.
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AbstractSport, and football in particular, is described in socio-political discourse as an effective way to integrate immigrants. This thesis will be tested by means of a case study examining Polish migration to the mining areas of the Ruhr from the 1870s. It will be shown that, up until World War I, the sport participated in by Polish miners served, in contrast, as a means of nationalization, ethnicizing, and as an aid to furthering Polish ethnic identity. Only during the Weimar Republic were football clubs in the Ruhr actually used as a vehicle for integration and assimilation for males among the Polish minority. After World War II, memories of these footballers from among the Polish minority were either repressed or reduced to folklore. Based on this historical case study, sport appears in principle to be ambivalent between its ability to form “we” groups and the building of bridges between nationalities.
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Wojdon, Joanna. "The Polish American narratives, memories and identities in the historian’s job." Wrocławski Rocznik Historii Mówionej 6 (October 30, 2016): 67–79. http://dx.doi.org/10.26774/wrhm.146.
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The article concerns different kinds of “personal” (in contrast to “official”) sources used by historians dealing with the post-World War II Polish American history. The Author considers advantages and shortcomings of analyzing personal correspondence, personal memos, diaries and memoirs, formal and informal interviews and other oral testimonies, but also difficulties and problems they bring to a researcher. Studying those types of source is however often crucial in the absence of official archival documents reflecting e.g. the ethnic identity of the large group of the Americans of Polish descent, or the backstage of the process of their assimilation and organization in the United States.
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Lagno, Anna R. "Who, what, to whom and on what language speaks? Polish-Ukrainian borderland in the 1940s: from the history of a family." Central-European Studies 2019, no. 2 (11) (2020): 228–49. http://dx.doi.org/10.31168/2619-0877.2019.2.10.
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Polish-Ukrainian borderland is commonly associated with Austrian Eastern Galicia. The river San marked the western border, and the river Zbruch marked the eastern one. It was multiethnic and multicultural land. At the beginning of the twentieth century Eastern Galicia acquired an exceptional symbolic meaning, becoming the place of collision of two state projects - Polish and Ukrainian. The complex relationship between Ukrainians and Poles was escalated by the Second World War. The problem of national minorities was to be solved by resettlement, that took place from 1944 to 1946. So during and after World War II, this region lost their traditional multiethnic character. Poles, Jews, and smaller numbers of Germans were replaced by Ukrainians from those territories that became part of the new Polish state. From this period Eastern Galicia became the part of the Ukrainian Soviet Republic. This article centers on the question of what were the essential features that delimit the identity of Poles and Ukrainians in the mid-1940s? For answering on this question, I have chosen unpublished memoires of a man who was born in 1913 in Austrian Galicia, lived in Lviv voivodeship of the Second Polish Republic and died in Soviet Ukraine; I also use oral conversations with his children. Methodologically this paper is based on the work of Frederick Barth and Iver Neumann, who concluded that the most effective way of studying identity is to investigate the significant markers of identity that delimit the culture of this group from the culture of the «Other». Thus, it has been noted by many authors, identity is a very complex subject, that is difficult to study. The historical sources used in this article, shows that identity of the Polish-Ukrainian borderland population is ambivalent, blurred. The most significant marker of ethnic identity - language - does not «work» for the population of the Polish-Ukrainian borderland due to the widespread bilingualism. Difficulties arise with another markers - differences in denomination affiliation and the territory.
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Marcol, Katarzyna. "Rola języka w uwalnianiu się z dziedzicznych traum." Politeja 17, no. 2(65) (April 30, 2020): 189–204. http://dx.doi.org/10.12797/politeja.17.2020.65.14.
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The Role of Language in Releasing from Inherited Traumas. Negotiations of the Social Position of the Silesian Minority in Serbian Banat
The aim of the paper is to show the dependence between language, collective memory (also post-memory) and sense of identity. This issue is analysed using the example of an ethnic minority living in the village of Ostojićevo (Banat, Serbia) called ‘Toutowie.’ Their ancestors came in the 19th century from Wisła (Silesian Cieszyn, Poland); they left their homes because of great hunger and were looking for jobs in Banat. Narratives about the past contain traumatic experiences of the past generations transmitted in the Silesian dialect and constituting communicative memory. At the same time, a new Polish national identity is being constructed, supported by institutions and authorities; it carries a new image of the world and creates a new cultural memory. This new identity – shaped on the basis of national categories – leads to changes of its self-identification and gives the opportunity to raise its social position in the multi-ethnic Banat community.
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Kulwicka-Kamińska, Joanna. "Culture as a distinctive feature of an ethnic group (based on the example of translated handwritten literature of Polish-Lithuanian Tatar)." Journal of Language and Cultural Education 4, no. 2 (May 1, 2016): 138–52. http://dx.doi.org/10.1515/jolace-2016-0021.
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Abstract The article is focused on Tatar ethnic group. It tries to show on its example, how one can be open on other cultures without losing one’s identity and how to persevere in a different cultural environment. It refers to Tatars’ religious writings as the source helpful in maintaining cultural identity. An example of connection between Tatar translations and European tradition of translation, is used to characterize both permeation of cultures and features which served to build cultural separateness of Tatars living in the Grand Duchy of Lithuania.
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Michna, Ewa. "Ślązacy między polityczną podmiotowością a poczuciem uprzedmiotowienia." Kultura i Społeczeństwo 62, no. 2 (June 28, 2018): 87–104. http://dx.doi.org/10.35757/kis.2018.62.2.5.
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This article concerns identity politics in the broader, theoretical perspective. The author discusses the activities of Silesian activists who are striving to have the Polish state formally recognize their group’s separateness. Their activities are subject to the rules arising from the national system for the protection of minorities, which rests on two ideas: the principle of non-discrimination in the treatment of all citizens, and the right to preserve and protect one’s own identity (with the active aid of the state in this regard). In Poland, obtaining the right to protection requires the state’s legal recognition of a group, that is, the group must be inscribed in the Law on National and Ethnic Minorities and Regional Languages. The Silesians have been unsuccessfully attempting to obtain such recognition for over a dozen years. The author, on the basis of her own research, addresses the question of how non-inclusion in the system for protecting minorities is seen by leaders of an excluded ethnic group.
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Tomassucci, Giovanna. "Tuwim’s Wedge: 'Survival Strategies' of a Polish-Jewish Poet." Acta Universitatis Lodziensis. Folia Litteraria Polonica 36, no. 6 (May 30, 2017): 49–67. http://dx.doi.org/10.18778/1505-9057.36.05.
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Tuwim’s approach to the “Jewish question” has already been analyzed by Polish and foreign scholars. The article is intended to consider some “survival strategies” of the Polish poet from a slightly different angle. In Poland, in the period between the wars Jewish writers were persuaded to accept total polonization and a rejection of their ethnic identity; yet, at the same time they often suffered a rejection from the circles of Polish artists. Any attempt of highlighting their Jewish identity or even a slight interest in Jewish culture incited brutal Jew-bashings. Tuwim considered his being a Polish Jew not only as a fact to be proud of, but also as an opportunity for engaging with self-criticism. He painfully felt the Jewish question as “a powerful wedge cleaving [his own] worldview”. However, like many other Polish-Jewish writers he masked its enduring presence in his own psyche, constructing his public persona through a process of self-fashioning. This paper tries to follow the traces of this “wedge” in Tuwim’s works: from poems supposedly having nothing to do with the “Jewish question”, to encrypted allusions to the great Yiddish writers, from his relentless questioning of all forms of intolerance and nationalist rhetoric, to his conviction that a new poetic language could “reform the world” and become a homeland for all readers regardless of their nationality.
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Lewis, Simon. "Border Trouble: Ethnopolitics and Cosmopolitan Memory in Recent Polish Cinema." East European Politics and Societies: and Cultures 33, no. 2 (April 16, 2019): 522–49. http://dx.doi.org/10.1177/0888325418815248.
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The border shifts and population exchanges between Central and East European states agreed at the 1945 Potsdam Conference continue to reverberate in the culture and politics of those countries. Focusing on Poland, this article proposes the term “border trouble” to interpret the politicized split in memory that has run through Polish culture since the end of the Second World War. Border trouble is a form of cultural trauma that transcends binaries of perpetrator/victim and oppressor/oppressed; it is also a tool for analyzing the ways in which spatial imagination, memory, and identity interact in visual and literary narratives. A close analysis of four recent feature films demonstrates the emergence of a visual grammar of cosmopolitan memory and identity in relation to borderland spaces. Wojciech Smarzowski’s Róża (“Rose,” 2011) and Agnieszka Holland’s Pokot (“Spoor,” 2017) are both set in territories that were transferred from Germany to Poland in 1945. Wołyń (“Volhynia,” released internationally as “Hatred,” 2016) and W ciemności (“In Darkness,” 2011), also directed by Smarzowski and Holland respectively, are set in regions that were under Polish administration before the war but were transferred to Soviet Ukraine in 1945. All four productions break new ground in the memorialization of the post-war legacy in Poland. They deconstruct hitherto dominant discourses of simultaneity and ethnic homogeneity, engaging in Poland’s wars of symbols as a third voice: anti-nationalist, but also refusing to essentialize cosmopolitan identity. They show the evolution of border trouble in response to contemporary political and cultural developments.
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Nedavnya, Olga. "The place of Greek Catholicism in the self-identification of Ukrainians in their civilizational environment." Ukrainian Religious Studies, no. 12 (November 16, 1999): 106–14. http://dx.doi.org/10.32420/1999.12.1044.
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Among the significant religious factors that influenced and influence the cultural orientation of the Ukrainian nation, the phenomenon of Ukrainian Greek Catholicism is a unique place. In recent years, researchers of this phenomenon have focused their efforts primarily on identifying the national and consoli- datory role of the Ukrainian Greek Catholic Church in identifying the opportunities and achievements of the Greek-Catholic denomination in identifying Ukrainian Greek Catholics in their identity between the neighboring-Polish Roman Catholic and Russian Orthodox - ethnic groups.
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Majewicz, Alfred F. "Bronisław Piłsudski’s heritage and Lithuania." Acta Orientalia Vilnensia 10, no. 1-2 (January 1, 2009): 63–96. http://dx.doi.org/10.15388/aov.2009.3670.
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Adam Mickiewicz University The paper aims at introducing the results of research on the cultures and languages of the aboriginal peoples of the island of Sakhalin, the Lower Amur Region (Priamurye), and northern Japan (Ainu, Nivhgu, Uilta, Ulcha, and Nanai) conducted at the turn of the 19th and 20th century by Polish political exile Bronisław (Ginet) Piłsudski (1866–1918) and at presenting his ties with Lithuania: he used to introduce himself as Samogitian and Lithuanian (besides Polish―here the so-called nested ethnic identity is involved) and especially towards the end of his life emphasised this identity by inserting the name of his Lithuanian ancestors before his Polish family name. His seemingly long-forgotten legacy is now brought back to the attention of specialists with the appearance of the consecutive volumes of his Collected Works. The argumentation and conclusion of this Vilnius University anniversary article is that Piłsudski belongs to the same degree to the history of Oriental studies in both Lithuania and Poland and that both countries involved can only be proud of such a figure in the annals of their intellectual heritage.
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Sulima, Magdalena. "Houses of the Polish-Belarusian borderland as areas of value." Budownictwo i Architektura 18, no. 4 (April 9, 2020): 103–16. http://dx.doi.org/10.35784/bud-arch.1423.
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Nowadays, as a result of globalization processes, the sense of identity and relationship between humans and their place of living is increasingly losing its importance. Today’s thinking about the house as a centre of the world is becoming less obvious in comparison to the symbolism of a house in the folk culture. Wooden houses on the Polish and Belarus border are an example of a temporal continuum – both in the spatial and in the spiritual aspect. Because of their architecture, decoration on facades and spatial layout, they are a distinctive feature of the local landscape, and ethnic communities inhabiting them, to this day have maintained a strong identification with their own roots and place of residence. The greatest threat to the continuity of local tradition as well as wooden architecture of borderland villages is their progressive extinction. That is why the issue of protection of the cultural heritage and the generational memory of local residents is one of the key issues in maintaining the identity of those areas. The aim of the article which is based on ethnographic sources and field researches is to present the symbolism of traditional wooden houses in the villages of the north-eastern Poland as areas of material and spiritual values and to bring attention to the need of protecting them in the context of contemporary civilization changes.
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Jasiewicz, Krzysztof. "“The Past Is Never Dead”." East European Politics and Societies: and Cultures 23, no. 4 (August 12, 2009): 491–508. http://dx.doi.org/10.1177/0888325409342114.
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This article presents a summary of analyses addressing the changing patterns of voting behavior in post-communist Poland as a context for examination of the issue of the relationship between regions defined by history (eighteenth-century partitions, border shifts after WWII) and contemporary forms of voting behavior. In the 1990s, the dominant cleavage in Polish politics was the one between the post-Solidarity and post-communist camps, and the best predictor of voting behavior was one’s religiosity. In the first decade of the twenty-first century, this cleavage has been replaced by another, between the liberal, pro-European orientation and the more Euro-skeptic, populist attitudes. The empirical evidence seems to suggest that one end of the populist—liberal continuum is relatively well defined and represents the traditional system of values, which defines Polish national identity in terms of ethnic nationalism, strong attachment to Catholic dogmas, and denunciation of communism as a virtual negation of those values. The other end of this continuum is defined more by rejection of this nationalistic-Catholic “imagined community” than by any positive features. This article examines the relative role of identity-related factors (e.g., religiosity or region) and determinants based on one’s socioeconomic (class) position in shaping voting patterns in the 2007 elections to the Polish Sejm and Senate. The empirical data come from a postelection survey, the Polish General Election Study 2007.
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SADOWSKI, Andrzej. "CREATIVE CHARACTER OF RELIGION IN MAINTAINING NATIONAL IDENTITY AMONG MEMBERS OF BELARUSIAN ETHIC MINORITY IN POLAND IN DEMOCRATIC CONDITIONS." Creativity Studies 9, no. 2 (December 15, 2016): 151–59. http://dx.doi.org/10.3846/23450479.2016.1217436.
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The primary objective of this article is to shift a few hypotheses on the relationship between religion and nation. In the beginning of the article I present the interrelations between a religion and a nation being analyzed in the literature while trying to answer the question why nations need religion. Next, I present the role and importance of Orthodox Church in Poland, being the criterion of ethnicity affiliation for Belarusian national minority in Poland, particularly in the Podlaskie Voivodeship as the main area of residence for this community. In the nearest perspective, the Orthodox religion is likely to play a significant part in the process of forming Polish multi-ethnic and multinational creative society.
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Potočárová, Mária. "Poland – Slovak regional relationships and development of minority Slovak schools in Poland in the Upper Orava region." Forum Pedagogiczne 10, no. 2 (July 18, 2020): 211–24. http://dx.doi.org/10.21697/fp.2020.2.15.
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The study deals with the situation of the minority (Slovak) education in the Upper Orava region in Poland. The situation and overall state of development of minority education is evaluated mainly from the perspective of historical development of social conditions that not only influenced the school policy, but in some aspects, also reflected the wider understood development of pedagogical thinking in Poland. Over roughly more than two centuries (from the 18th century to the present), a number of historical milestones in Polish – Slovak relationships have taken place, which also affected the functioning of Slovak minority schools in Poland. It is reflected in the territorial and language disputes that affect mainly the national identity of the Slovaks. This paper reflects on the meaning and mission of regional minority schools in this border area of Poland. It emphasizes their unifying role, promoting good coexistence and the formation of an honest and civic open national (ethnic) identity of Slovaks living in Poland in the Upper Orava region.
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Szczepański, Andrzej. "Ewolucja polityki etnicznej w Polsce w latach 1944–1989." Wrocławskie Studia Politologiczne 28 (November 18, 2020): 164–74. http://dx.doi.org/10.19195/1643-0328.28.11.
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This article is devoted to the issue of politics of ethnicity in Poland in the period 1944–1989, which is a consequence of post-war changes in the ethnic structure of the country and its national homogenization. The attitude of state authority toward its non-Polish residents, on the one hand, enabled them to maintain their own limited identity, but on the other hand, meant that they were deliberately assimilated in order to integrate with the rest of society. In particular periods, these activities were conducted with different intensification levels and with different tools.
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Jucevičiūtė-Bartkevičienė, Vaiva, and Vida Palubinskienė. "NEFORMALUSIS JAUNIMO ETNOKULTŪRINIS MUZIKINIS UGDYMAS: LENKIJOS PATIRTIS [YOUNG PEOPLE’S NON-FORMAL ETHNOCULTURAL MUSIC EDUCATION: THE POLISH EXPERIENCE]." ŠVIETIMAS: POLITIKA, VADYBA, KOKYBĖ / EDUCATION POLICY, MANAGEMENT AND QUALITY 8, no. 2 (October 25, 2016): 55–65. http://dx.doi.org/10.48127/spvk-epmq/16.8.55.
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Non-formal education is a promising form of education, which can effectively improve competencies of young people acquired during their studies in schools of higher education. Ethnic culture gains special significance in perceiving our own identity, becoming aware of the national values of other cultures in the context of the globalizing world. The context of this problem exposes questions for the research: how much ethno-cultural music education is important in young people’s life? What motives determine young people’s decision to participate in ethno-cultural music ensemble of non-formal education? What aspects of activities in ethno-cultural musical ensembles emphasize the non-formal education teachers? The aim of the research: to reveal the experience in non-formal ethno-cultural music education accumulated by higher education schools in the neighbouring country – Poland, connected to Lithuania by cultural and historical links. Methods of collecting the research data: The qualitative research was conducted in Wroclaw (Poland) in 2015. A survey (using open-ended type questions) was employed to gather diagnostic information, which was presented in the Polish language. Students (11 informants) who participated in this research provided their written opinions and teachers of non-formal education (2 informants) were interviewed by the researchers. The obtained data were analysed using qualitative content analysis: on the basis of the distinguished keywords, categories were determined, the content of the categories was divided into subcategories, which were further interpreted. Key words: ethno-cultural education, music education, non-formal education, ethnic identity, young people’s and adult education.