Literatura académica sobre el tema "Identyfikacja (religia)"
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Artículos de revistas sobre el tema "Identyfikacja (religia)"
Mielicka-Pawłowska, Halina. "Ethnos jako podstawa tożsamości kulturowej". Humanistyka i Przyrodoznawstwo, n.º 24 (20 de diciembre de 2018): 193–209. http://dx.doi.org/10.31648/hip.2604.
Texto completoPopiuk-Rysińska, Irena. "Pluralizacja religijna a proces integracji europejskiej. Wybrane zagadnienia". Chrześcijaństwo-Świat-Polityka, n.º 26 (28 de diciembre de 2022): 236–56. http://dx.doi.org/10.21697/csp.2022.26.1.09.
Texto completoLisowska, Kinga. "Katecheza szkolna a poczucie tożsamości religijnej ucznia klasy pierwszej – studium przypadku". Paedagogia Christiana 52, n.º 2 (29 de febrero de 2024): 131–48. http://dx.doi.org/10.12775/pch.2023.014.
Texto completoShabeltsau, Siarhei. "Podstawy ukraińskiej i białoruskiej identyfikacji w Argentynie prosowieckich imigrantów z II Rzeczypospolitej". Nowy Prometeusz 16/2022, n.º 16/2022 (1 de abril de 2022): 41–57. http://dx.doi.org/10.32690/2018-206x/np16.
Texto completoKozak, Jarosław, Stanisław Fel y Marek Wódka. "Religijność a tożsamość narodowa polskich migrantów w Wielkiej Brytanii w dobie brexitu". Zeszyty Naukowe Katolickiego Uniwersytetu Lubelskiego Jana Pawła II 64, n.º 3 (30 de septiembre de 2021): 3–29. http://dx.doi.org/10.31743/znkul.13174.
Texto completoWaszkiewicz, Jerzy. "Religious Identification and State Religious Policy of Belarus". Studia Białorutenistyczne 10 (11 de enero de 2017): 77. http://dx.doi.org/10.17951/sb.2016.10.77.
Texto completoHawrysz, Magdalena. "Na styku religii, kultur i języków, czyli o polemicznych aspektach Paterykonu Sylwestra Kossowa". Roczniki Humanistyczne 69, n.º 6 (29 de junio de 2021): 39–54. http://dx.doi.org/10.18290/rh21696-3.
Texto completoKajkowski, Kamil. "Maski z Opola w kontekście obrzędowości średniowiecznych Słowian". Archeologia Polski 66 (21 de noviembre de 2021): 245–84. http://dx.doi.org/10.23858/apol66.2021.010.
Texto completoSielska, Zuzanna. "Walka o imię – Macedońska walka o narodową podmiotowość i kreację tożsamości narodowej". Annales Universitatis Mariae Curie-Sklodowska, sectio M – Balcaniensis et Carpathiensis 5 (30 de diciembre de 2020): 81. http://dx.doi.org/10.17951/bc.2020.5.81-93.
Texto completoSzełajewa, Ałła. "„Пришли годы, в которых нет мне больше удовольствия…” концепт „старость” в хронике Николая Лескова „Захудалый род” и романе Юзефа Игнация Крашевского „Графиня Козель”". Slavica Wratislaviensia 163 (17 de marzo de 2017): 105–15. http://dx.doi.org/10.19195/0137-1150.163.9.
Texto completoTesis sobre el tema "Identyfikacja (religia)"
Cherniak, Viktoriia. "Tożsamość mieszkańców polskiej wsi Wójtowce na Podolu oraz ich słownictwo w aspekcie językowo-kulturowym (w świetle relacji z przełomu XX i XXI wieku)". Doctoral thesis, 2021. https://depotuw.ceon.pl/handle/item/4054.
Texto completoThe village of Wójtowce is situated in Khmelnytsky region in Podolia. It is one of the few villages in Ukraine where the inhabitants were managed to keep the Polish language in the Ukrainian and Russian surroundings. During the First Partition of Poland, these areas were included in the Russian Empire, and later – in the Soviet Union. At the end of the 1920s and until mid-1930s, the Polish school functioned here. In 1994 thanks to the efforts of the inhabitants the church was built in Wójtowce. The Polish dialect was the best preserved by the senior generation. They acquired the Polish language from their parents and grandparents in childhood. Some of them had the opportunity to go to the Polish school. The middle generation has the passive knowledge of Polish. They use it mainly when they pray, during the meetings with a priest, and rarely to maintain contacts with people who come from Poland. They use Ukrainian and rarely Russian on a daily basis. For the younger generation, the primary languages are Ukrainian or Russian. Their knowledge of Polish comes down to the basic phrases learned at school and rarely during the praying. The research is based on records which were carried out in 1994 (by J. Rieger, E. Dzięgiel, E. Cechosz), in 2010 (by L. Januszewska) and in 2017 (by me). In total the records last about 30 hours with 21 inhabitants from the senior generation born in 1911-1952. The records were carried out in the form of an interview. The aim of the research is to present the manifestations of national identity (identification), religious identity and linguistic awareness, as well as the factors that have an impact on their preservation. It also shows the changes that took place in the language under the influence of the historical events as well as the changing of economic and social conditions. The research presents manifestations of national identity which include: declaration of the Polish nationality (respondents say that they, their parents and grandparents are Poles); identification by the Catholic identity (membership in the Catholic Church also determines nationality); identification with other Poles, with the (whole) Polish nation, maintaining contact with Poles from neighboring villages, trips to Poland to meet with John Paul II or to visit the family or friends. Identification by cultural and family traditions plays also an important role (among them celebrating holidays). The existence of the Polish village council and the Polish school in the 1920s and in the 1930s also had an influence on the identification and language. Almost all respondents can read in Polish. They acquired this skill either at home or at school, and try to read in Polish (mostly religious books). Some of them still remember Polish poetry, songs and Christmas carols from the childhood. They emphasize that you can‟t learn such poems at school now. Respondents tell how they suffered being Poles, how the Poles were treated by the Soviet authorities (deportations to the eastern parts of Ukraine, to Kazakhstan and to Siberia, executions and other repressive measures). The transmission of faith at home is one of the manifestations of religious identity. In family mothers and grandmothers took over the religious upbringing of children. They taught children the prayers and the truths of faith in Polish. This was often done in secret. Religious books, which were stored in hiding places, were also used to teach reading in Polish. In times of closing churches, children were taken for christening to the neighboring villages, where churches were still open (e.g. in Kupiel and Zielona), people went there to masses and to confession. After closing down all churches, children were christening by parents or older women. Christmas and Easter were celebrated in secret: all the windows were covered, so no one could see and rat on. In secret people gathered to pray the Rosary. Respondent JF17 also mentioned that his father blessed her wedding. After the Second World War local inhabitants went to the church in Hreczany or to the areas beyond the Zbruch River. In 1989 in Wójtowce began the construction of the church and services were held here since 1994. Many years of neighborhood with Ukrainian and its dialects (e.g. in the next village Pisarówka) and with Russian language, military service in the Soviet army (although Poles were not taken to the army before the Second World War), Ukrainian administration, contact with Ukrainian and Russian in particular through the school and media – all these factors had an impact on today's spoken language. It is saturated with dialectal units, older and contemporary borrowings from Ukrainian and Russian (which number is increasing every year). On the other hand, there are dialectal, archaic and regional units, standard Polish words, which often have parallels in Ukrainian or Russian. The inhabitants are aware of the differences between the language which they use and standard Polish language. They describe their language as “mixed”. They also emphasize the difference between their language and the language of neighboring villages. The inhabitants comprehend using of borrowings. Sometimes during a conversation they point to them adding “we say” and often correct themselves. They think that the residents of Zielona “speak with another accent”, “speak another”. They also indicate a difference in vocabulary, e.g. to describe a household in the village Hreczany people use the word hospodarstwo, and in Wójtowce – chaziajstwo (these differences are related only to a few words). The vocabulary of Wójtowce is shown in the aspect of linguistic and cultural contacts. It has been divided into three parts: native Polish words, common words to Polish and Ukrainian and / or Russian (they were counted in research as native Polish words) and Ukrainian and / or Russian borrowings. The analyzed words were divided into eight main thematic categories: house and farm buildings; food and its preparation; human; garments, accessories, materials, characteristics and actions connected with clothing; the animal world; the plant world; meteorological and astronomical phenomena, their characteristics and actions; the time characteristics. The selection of thematic categories was dictated by the topic of conversations as well as the number of words noted in the groups. During my research, I tried to ensure the presence of all mentioned topics in all respondents. In research 160 words were analyzed. Among them are 539 native Polish words (32%). These include 479 words consistent with the Polish literary language, e.g. drzwi, garnek, 52 dialectal, regional and archaic units without East Slavic parallels, e.g. białek „egg white‟, dościgać „to ripen‟, 8 local modifications, e.g. kłamstwuch „liar‟. There are 622 (37%) common words with Polish and Ukrainian and / or Russian, including 526 common words with Polish literary language and Ukrainian and / or Russian, e.g. dom (cf. Rus. / Ukr. colloq. dom), malina (cf. Ukr. colloq. mal|ina, Rus. mal|ina), 96 dialectal, regional and archaic units with East Slavic parallels, e.g. brechać „to lie‟ (cf. Ukr. brech|aty), skot „cattle‟ (cf. Ukr. / Rus. skot). Borrowings account for 509 (31%). They include 48 older borrowings from Ukrainian or Russian (also Ukrainian and Russian), which should not be treated as borrowings synchronously, e.g. chacina „cottage‟ (from Ukr. chat|yna), krużka „mug‟ (from Rus. kr|uzhka), kamforka „stove lid‟ (from Rus. kanf|orka, Ukr. colloq. kamf|orka), and 461 contemporary borrowings from Ukrainian or Russian (and both Ukrainian and Russian), e.g. bab|ij „womanizer‟ (from Ukr. bab|ij), b|aboczka „butterfly‟ (from Rus. b|abochka), buterbr|od „sandwich‟ (from Ukr. buterb|od, Rus. butierbr|od). The largest amount of archaic/dialectal words is noted in the thematic category “The Plant World” – 30 words, older and contemporary borrowings from Ukrainian and Russian prevail in the group “House and Farm Buildings” – 17 older borrowings, 53 contemporary Ukrainian borrowings and 17 contemporary Russian borrowings, borrowings from Ukrainian / Russian – in the group “Food and its preparation” – 26 words. In total 18 synonymic pairs/series were shown in each thematic category. They consist of standard Polish words (also common words) and dialectal, archaic and regional Polish words – 14 synonymic pairs/series (e.g. kłamać ~ brechać1 „to lie‟, łóżko ~ pościel „bed‟); standard Polish words (also common words), dialectal, archaic and regional Polish words and older (or contemporary) borrowing – 3 synonymic pairs/series (e.g. cygan ~ kłamstwuch ~ brechun „liar‟, słonina ~ sadło ~ sało); dialectal, archaic and regional Polish words and contemporary borrowing – 12 (e.g. podwieczorkować ~ podwieczorywać „teatime‟, duć ~ wiejać „to blow‟). The largest numbers of synonymic pairs/series consists of standard Polish words (also common words) and older and/or contemporary borrowing – 86 (e.g. cukier ~ cukor ~ sachar „sugar‟, piwnica ~ loch ~ pohreb „basement‟, kluski ~ hałuszki „noodles‟). 3 synonymic pairs/series made up of older and contemporary borrowing (e.g. drahle ~ chołod|eć ~ chołodne „meat jelly‟) were also noted. Synonymic pairs/series include 308 words (18% of all analyzed). The number of standard Polish words and common words with Polish and Ukrainian and / or Russian is 147 (12% of all standard Polish and common words), the number of dialectal, archaic and regional units constitute 26 (17% of all dialectal, archaic and regional units), the number of older borrowings – 13 (27% of all older borrowings), the number of contemporary borrowings is 122 (30% of all contemporary borrowings). Idiolect differences were taken into account and frequency of synonyms in context of usage was also presented. It allowed to include certain words to active or passive vocabulary. The number of standard Polish words gained in migration or acquired at school also compared with the number of archaic, dialectal and regional units to show compliance or non-compliance with the language used today in Poland. The “AntConc” corpus program by Laurence Anthony from University of Waseda in Japan was used in research. Showing the frequency of native Polish vocabulary and borrowings in selected synonymic pairs/series indicated, on the one hand, the relationship between culture and vocabulary which was acquired at home and on the other – foreign cultural and linguistic influences on the village dialect, their intensity in different thematic category. The analyzed lexemes in the vocabulary of the peasant dialect of Wójtowce were compared with the appropriate lexemes in the peasant dialect of Maćkowce (about 50 km southeast of Wójtowce) and Oleszkowce (about 35 km southeast of Wójtowce) in Khmelnytsky region, as well as in the petty nobility village of Siaberka (about 200 km north-east of Wójtowce) in Zhytomyr region. In Oleszkowce 892 words (53%) of analyzed vocabulary were noticed, including 310 native Polish words (34%), 390 common words to Polish and Ukrainian and / or Russian (44%) and 192 borrowings (22%). In Maćkowce 458 words (27%) were set down, including 131 native Polish words (29%), 187 common words to Polish and Ukrainian and/or Russian (41%), 140 borrowings (30%). There were 241 words (14%) in Siaberka, including 87 native Polish words (36%), 103 common words to Polish and Ukrainian and/or Russian (43%) and 51 borrowings (21%). The share of borrowings in Wójtowce is 31%, peasant dialect of Maćkowce and Oleszkowce was respectively 30% and 22%. The least amount of borrowings was noted in the petty nobility village Siaberka – 21%. This showed the difference in the vocabulary between peasant and nobility villages, and also confirmed the hypothesis about the conservative character of the Polish language of the petty nobility. The dictionary, which includes about 5000 words, is an important part of the research. It contains not only borrowings, but also native Polish words. Ukrainian and Russian equivalents were added to the headword. They indicate the source of the borrowing or word‟s parallels in Ukrainian or/and Russian.
Libros sobre el tema "Identyfikacja (religia)"
Jaroszyński, Piotr. Naród ma trwać! Warszawa: Dom Polski, 2006.
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