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1
Huener, Jonathan. "Nazi Kirchenpolitik and Polish Catholicism in the Reichsgau Wartheland, 1939–1941." Central European History 47, no. 1 (2014): 105–37. http://dx.doi.org/10.1017/s0008938914000648.
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With the invasion of Poland on September 1, 1939, National Socialist Germany aimed to destroy the Polish nation and Polish national consciousness. The Nazi regime attempted to accomplish this in a variety of ways, including the destruction of Polish cultural institutions, forced resettlement, forced labor, incarceration in prisons and camps, random and systematic roundups of prisoners, and mass murder. To the German authorities in occupied Poland and to many Poles, it was obvious that the occupation would target the Polish Catholic Church with vigor and brutality. Catholicism was the religion of approximately 65 percent of interwar Poland's population: it dominated religious life, held tremendous wealth and political power, and its clergy were widely respected as members of the intelligentsia. More importantly for the Germans, the Catholic Church was a locus and symbol of Polish national identity.
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Oelbauer, Daniel. "Sichtbarmachung von Kriminalität. Gestaltungsund Funktionsweisen von Gefangenenkleidung im 19. und beginnenden 20. Jahrhundert." Kultúrne dejiny 13, no. 2 (2022): 226–47. http://dx.doi.org/10.54937/kd.2022.13.2.226-247.
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Clothes make the man. This is especially true for those who are outside the norm, such as prisoners. In her study of prison violence, Bereswill emphasizes that the misappropriation of clothing through threats is part of everyday prison life. On the one hand, this strengthens the position in the prisoner hierarchy. On the other hand, the need for new clothes is also satisfied. A discussion of prisoner clothing, if one wants to disregard the concentration camp prisoner clothing, has so far only been rudimentary. The reason for this seems to be that a more extensive study of clothing does not represent a worthwhile research object due to “its everyday banality”. There are empirical, contemporary-oriented works on clothing in prison from a cultural and legal perspective. They dealt with the functions and meanings of clothing and fashion in women's prisons. Ash's study of the development of prison clothing from a historical perspective with contextual references to legal, social and, in particular, fashion history refers to the Anglo-American world. In her analysis of striped concentration camp clothing, Schmidt provides some information on the history and development of prisoner clothing in German prisons in the 19th and 20th centuries. Due to their respective focus of interest, the studies by Ash and Schmidt lack a more detailed reference to the penal system, which Einsiedler emphasizes very clearly. The following investigation approaches prisoner clothing in the context of their design and functionality, which has so far received little attention. The central thesis is that prisoner clothing serves the purpose of prison-specific rationalization and enforcement of prison discipline in the sense of the concepts of Foucault and Goffman. The focus is on the following questions: What was the prisoner’s clothing made of and what did it look like? Which “general” functions did it fulfill and which further functions did it fulfill in the context of the prison? What were the implications of this for the prisoners? Were these subject to change?
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Lyon, Eileen Groth. "“An Unbendable Strength in Our Rosary”." Church History and Religious Culture 101, no. 4 (2021): 546–79. http://dx.doi.org/10.1163/18712428-bja10018.
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Abstract The struggle to resist dehumanization and maintain a sense of identity and dignity in the German concentration camps has been a key theme in survivor testimonies. Some prisoners assert the paramount importance of religious faith in mustering the inner strength needed to survive. However, the clandestine nature of religious practice in the camps has meant that memoirs provide only fragmentary glimpses of these practices and their significance in the camps. This article seeks to reconstruct a fuller picture of the religious life of Catholic Poles at the Gusen Concentration Camp in Upper Austria from 1940 to 1945. In particular, the article focuses on the activities of a living rosary group organized by Wacław Milke and Władysław Gębik. This group was unusual in the breadth of its activities and its extensive network of contacts. Not only did it organize religious devotions, but it also provided life-saving practical assistance to other prisoners.
4
Perha, Tetiana. "Great Journey of Plast: from Germany to Australia." Folk art and ethnology, no. 3 (September 30, 2022): 86–94. http://dx.doi.org/10.15407/nte2022.03.086.
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Insufficiently known pages from the history of Plast are considered in the article. They concern to the revival of the organization in the camps for prisoners of war – DPs – in Germany after World War II and the beginning of the organization activities in Australia. It is concluded that the formation of the first Plast circles during this period has been spontaneous and taken place within the framework of active social, political, cultural, religious and economic life of Ukrainians in the DP camps. The Union of Ukrainian Plast Emigrants (UUPE) leаded by commandant Atanas Figol has been revived to direct this process to organized course. During 1945–1948 he has conducted a number of meetings important for the further development of Plast. Organizational and ideological principles of its activities analyzed in the submitted research are formed at them. It is proved that the Congress in Aschaffenburg of 1948 has become the milestone event for Plast. It has taken place as a part of celebration of the 35th anniversary of the organization creation. Taking into account the beginning of the relocation of many Ukrainians to the places of the new settlement, the Congress has been held under the slogan On a Long Journey to a Great Goal. It is found out that the main threats awaiting Ukrainians abroad in the understanding of the Plast leaders of this period are described. Attention is also paid to moral, spiritual and ideological heritage that Plast members should take in this journey; the requirements for physical development and national-patriotic education; the ideal of a young Ukrainian; ways of preservation of national and cultural space, etc. These guidelines have formed the basis for the development of Plast activities in Australia, where the first wave of Ukrainian emigrants arrive in 1948–1951. The main ways of their implementation, as well as the challenges faced by Ukrainians on the new continent territory are revealed. The names of the first Plast members in Australia, data on their number, location of circles, artistic groups in which they participate, are introduces into scientific circulation in the research.
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Zima, Veniamin F. "Collected Documents on the History of the Pskov Orthodox Mission: A Recent Publication." Herald of an archivist, no. 1 (2018): 306–12. http://dx.doi.org/10.28995/2073-0101-2018-1-306-312.
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The reviewed work is devoted to a significant, and yet little-studied in both national and foreign scholarship, issue of the clergy interactions with German occupational authorities on the territory of the USSR in the days of the Great Patriotic War. It introduces into scientific use historically significant complex of documents (1941-1945) from the archive of the Office of the Metropolitan Sergius (Voskresensky) of Vilnius and Lithuania, patriarchal exarch in Latvia and Estonia, and also records from the investigatory records on charges against clergy and employees concerned in the activities of the Pskov Orthodox Mission (1944-1990). Documents included in the publication are stored in the archives of Moscow, St. Petersburg, Estonia, Lithuania, Leningrad, Novgorod, and Pskov regions. They allow some insight into nature, forms, and methods of the Nazi occupational regime policies in the conquered territories (including policies towards the Church). The documents capture religious policies of the Nazis and inner life of the exarchate, describe actual situation of population and clergy, management activities and counterinsurgency on the occupied territories. The documents bring to light connections between the exarchate and German counterintelligence and reveal the nature of political police work with informants. They capture the political mood of population and prisoners of war. There is information on participants of partisan movement and underground resistance, on communication net between the patriarchal exarchate in the Baltic states and the German counterintelligence. Reports and dispatches of the clergy in the pay of the Nazis addressed to the Metropolitan Sergius (Voskresensky) contain detailed activity reports. Investigatory records contain important biographical information and personal data on the collaborators. Most of the documents, being classified, have never been published before.
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Wrobel, Johannes S. "Jehovah's Witnesses in Germany: Prisoners during the Communist Era ∗." Religion, State and Society 34, no. 2 (2006): 169–90. http://dx.doi.org/10.1080/09637490600624824.
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Sribnyak, Ihor, and Victor Schneider. "PERIODICAL «PROSVITNII LYSTOK» (“ENLIGHTENMENT LEAF”) AS SOURCE FOR RECONSTRUCTION OF HISTORY OF UKRAINIAN COMMUNITY DEVELOPMENT IN WETZLAR CAMP, GERMANY (1916)." Kyiv Historical Studies 11, no. 2 (2020): 50–59. http://dx.doi.org/10.28925/2524-0757.2020.2.7.
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The article attempts to reconstruct the course of cultural, educational and national-organisational work in the Wetzlar camp (Germany) in 1916 by frontal elaboration of the annual set of the camp journal «Prosvitnyi Lystok». It was established that his columns contained a huge amount of information about the life and everyday life of Ukrainian prisoners in Wetzlar, which allows a fairly complete reconstruction of the features of organizational and educational work in this camp. In almost every issue of the newspaper there was a column “From Camp Life”, which contained brief information about the activities of all camp groups and organizations, as well as elected bodies of the Ukrainian community. In addition, all donations received were also reported here (for the disabled and sick in the camp hospital, for Volyn schools, etc.). Acquaintance with the camp chronicle allows to determine the circle of donors, which were profitable organizations in the camp (cooperative union, theatre, “artisan workshop”). With its publications, the newspaper had a strong influence on the formation of the national and political worldview of prisoners, publishing materials on the course of socio-political processes in Ukraine and Russia. At the same time, «Prosvitnyi Lystok» effectively expanded the knowledge of prisoners in agronomy with its articles. At the same time, the magazine instilled in the prisoners the basic principles of civic life, emphasizing the injustice of the imperial order in Russia and the enslaved status of Ukraine as part of the empire. Thanks to this, the magazine gained the support of the majority of Ukrainian prisoners, serving them as almost the only “window” into the world of politics, public life and art. Besides, it successfully fulfilled the mission of an information link between the camp organization and the work teams, providing their members with news and socially significant information. The most important feature of the “Enlightenment Leaf” was the Ukrainian-centricity of all its materials, which helped the prisoners to learn the national-state ideals.
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Abdurrauf, Ahmad Nawawi, Iim Wasliman, M. Andriana Gaffar, and Mustatul Anwar. "Religious Development Management in Forming the Character of Criminers." International Journal of Nusantara Islam 7, no. 2 (2019): 346–52. http://dx.doi.org/10.15575/ijni.v7i2.12585.
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Management of religious guidance in shaping the character of prisoners is a renewal, refinement or effort of action or activity carried out in an integrated, efficient and effective manner to obtain better results. If this guidance activity is carried out on prisoners, then religious guidance will give meaning to the prisoner to be faithful, knowledgeable and have a noble character in life and life. The process of forming good characters must be in accordance with the basis for the formation of good characters itself, namely the Al-Qur'an and the life and life examples of the Prophet Muhammad SAW. Al-Qur'an is the Word of Allah SWT in which it provides guidance for humans in various aspects, one of which is about guidelines for behavior so that humans can distinguish between good and bad.
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Sarzała, Dariusz. "Resocialization dimension of prisoners' religiosity." Kwartalnik Naukowy Fides et Ratio 48, no. 4 (2021): 524–34. http://dx.doi.org/10.34766/fetr.v48i4.1011.
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The article presents issues related to penitentiary social resocialization, taking into account the social rehabilitation dimension of prisoners' religiosity. Based on the results of previous research on this subject area and the literature on the subject, a thorough analysis of religiosity as a factor determining the effectiveness of social resocialization of offenders was carried out. Analyzing social resocialization as a process of internal transformation of a socially maladjusted person in the context of religious commitment, it was indicated that the process of penitentiary social rehabilitation taking into account the religious dimension of offenders may have a significant impact on changing the current anti-social behavior. Based on the analysis, it was also shown that focusing on religious life helps prisoners to change their current lives and makes it easier for them to start a new life path and protects them from returning to crime. The subject matter is an important topic from the point of view of social resocialization and moral renewal of a socially maladjusted man, which has not yet been subjected to a broader scientific analysis in the field of social sciences.
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Rahimipour Anaraki, Nahid. "Islam in Iranian Prisons: Practicing Religious Rituals behind Bars." Religions 13, no. 10 (2022): 905. http://dx.doi.org/10.3390/rel13100905.
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The focus of research, pertaining to the practice of Islam in prisons, has been primarily on Western countries (the US, the UK, and France) where Muslim inmates struggle with discrimination and stigmatization as “religious radicals” or “terrorists”. Far less is known about the relationship Muslim prisoners have with their faith in countries where Islam is the official religion and imposed by the State, such as the Islamic Republic of Iran. Understanding the influence of political, legal, and religious institutions is crucial to exploring Islam in Iranian prisons, as well as the role of other less prominent determining factors. This qualitative study examines the practice and perception of Islam in Iranian prisons. Data were collected through 90 in-depth, semi-structured interviews with prisoners and former prisoners, and analyzed using grounded theory. Results show that practicing Islam rituals and converting from a “sinner” to a “believer” was pervasive among inmates on death row and incarcerated mothers who left their children for a life of confinement. Practicing Islamic rituals, which entail the achievement of privileges, especially memorizing the holy Quran or attending congregational prayers, question the authenticity of faith and religious beliefs in prison; prisoners disparage those who practice rituals as “fake believers” who are merely seeking preferential treatment. While practicing Islam rituals provoked hatred and humor among prisoners, attending the Ashura mourning ceremony and performing self-flagellation are respected and admired practices. Iranian prisoners create a subculture where Islam is not pivotal to constructing or reconstructing their identities, yet religious-based rehabilitation still exists.
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Daiber, Karl-Fritz, Ingrid Lukatis, and Wolfgang Lukatis. "The Bible in Protestant Religious Life in Germany." Journal of Empirical Theology 6, no. 2 (1993): 32–60. http://dx.doi.org/10.1163/157092593x00108.
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Castleberry, Stephen B. "I Never Thought I Would End Up In Prison: White Collar Dilemmas." Journal of Business Case Studies (JBCS) 12, no. 2 (2016): 69–76. http://dx.doi.org/10.19030/jbcs.v12i2.9624.
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This case allows students to hear the stories of convicted white collar prisoners from Germany and the United States and learn lessons from their mistakes. Prisoners provide details of their crimes, the resulting prison time, as well as life lessons they feel business ethics students should learn. Students are encouraged to identify anything they, themselves, might be doing that would put them on the path of illegal behavior and to consider mechanisms they can implement to avoid breaking laws. The case can be used in many courses, including Business Ethics, Managerial Accounting, Organizational Behavior, and Corporate Finance.
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Kokebayeva, Gulzhaukhar, and Rakhmetolla Zakarya. "Evacuation and Repression: The Spaniards' Life in Kazakhstan." Historia Contemporánea, no. 70 (October 3, 2022): 919–50. http://dx.doi.org/10.1387/hc.22359.
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When the war erupted between the USSR and Germany, the emigrants who were in the European part of the USSR were evacuated to the eastern republics, including Kazakhstan along with some children from children’s homes. The Spaniards repressed by the Soviet government and the soldiers-prisoners of the “Blue Division” were kept in the Kazakh camps. This paper examines the Spanish emigrants’ life and activities in Kazakhstan, their resettlement from Kazakhstan to the Crimea, and the problem of Spanish emigrants’ conscription in the Soviet Army. Also, the fate of repressed Spaniards who were sent to correctional labor camps in the Karaganda region has been traced.
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Apendiyev T.А. and Abdukadyrov N.М. "DURING THE FIRST WORLD WAR GERMANY AND AUSTRIA – HUNGARY PRISONERS OF THE AULIEATA COUNTY." BULLETIN 1, no. 383 (2020): 218–25. http://dx.doi.org/10.32014/2020.2518-1467.27.
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The First World War was the largest event in the history of mankind, which had a significant impact on the fate of many peoples, including states. One of the main factors was the capture of troops and individuals on the front of the war between warring states and the flight of soldiers as a result of the war. During the war, neighboring states, political allies captured each other's armies and citizens. The capture of citizens of each other took place between the Entente and the central powers. The Russian Empire, which was part of the Entente and was considered the main participant in the war, detained people from the central powers. Citizens of the central powers captured during the war were sent to all regions of the Russian Empire, which also extended to the steppe and Turkestan provinces. Based on this, the Turkestan Territory was considered one of the key regions of the Russian Empire, in which Europeans were accepted. In the era of the empire, European prisoners lived in the Aulieata district of the Turkestan governor general in the SyrDarya region. Representatives of European nationality have lived in the region since the end of the nineteenth century, and this continued during the years of the First World War. During World War I, the Aulieatа district was considered one of the districts where European prisoners and refugees were received. Although the number of prisoners of war from the central powers (Germany, Austria-Hungary) in the Aulieatа district is small, traces of political prisoners of war still remain from these states. The article discusses the history of prisoners of war deported to Aulieata district during the war years. The socio-political status of the citizens of Germany and Austria-Hungary who arrived in Aulieatа County, their life is studied. The nationality and surname of the captives will be determined, and their standard of living will be determined.
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Aristov, Stanislav V., and Valentina N. Aristova. "The role of communication in the survival of Nazi concentration camp prisoners." Vestnik Tomskogo gosudarstvennogo universiteta, no. 480 (2023): 84–91. http://dx.doi.org/10.17223/15617793/480/10.
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The aim of the article is to analyze the communication of prisoners of Nazi concentration camps as one of the factors in the prisoners' struggle for life in extreme conditions. The sources of the research are materials from Russian and foreign archives: the State Archive of the Russian Federation (Russia), the Yad Vashem Archive (Israel), the Security Service Archive (Ukraine), the Holocaust Memorial Archive (USA), the Bundesarchive (Germany), as well as published memoirs and interviews of former prisoners. In particular, the authors analyzed the testimony of former prisoners, criminal cases against the concentration camps' administrative and security personnel convicted in the course of post-war trials. As a result of their research, the authors concluded that language ability and communication played a critical role in the rescue of prisoners. If prisoners spoke several languages, mastered the internal camp jargon, and also managed to build communication with representatives of the camp administration, functionary prisoners and ordinary prisoners, their chances of survival increased significantly. If adaptation to the camp's linguistic realities did not take place, prisoners had practically no opportunity to escape. The authors examine the characteristics that determined the framework of the camp community, among which the main were Nazi ideological attitudes, as well as prisoners' pre-camp experience. They thoroughly analyze German and camp jargon - the languages that, if mastered, determined prisoners' survival. The authors show how German changed due to lexical and semantic neologisms and the role it played in prisoners' subjugation, demonstrate that the camp jargon developed in several directions - the formation of a single lingua franca and the formation of jargon in national groups of prisoners, and also pay particular attention to the role that translators played in the camp life. The authors characterize the basic models of camp communication: “SS man - ordinary prisoner”, “SS man - camp functionary”, “representative of the camp ‘elite' - ordinary prisoner”, “prisoner - prisoner”, “prisoner - civilian worker”, and note the possibility (or impossibility) of prisoners within each of them to be saved. Finally, the authors describe the role of communication in organizing the underground Resistance, in order not only to survive, but also to actively resist the Nazi terror.
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Skowroński, Bartłomiej, and Elżbieta Talik. "Metaphysical quality of life and its correlates in prisoners." Journal of Religion & Spirituality in Social Work: Social Thought 39, no. 4 (2020): 372–90. http://dx.doi.org/10.1080/15426432.2020.1804514.
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Sribnyak, Igor. "PECULIARITIES OF CONDUCTING NATIONAL EDUCATIONAL WORK IN THE CAMP OF CAPTIVE UKRAINIANS WETZLAR, GERMANY (June 1916 - February 1917)." Educological discourse 33, no. 2 (2021): 16–28. http://dx.doi.org/10.28925/2312-5829.2021.2.2.
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The article analyzes the peculiarities of conducting national educational work among the captured Ukrainian soldiers in the camp Wetzlar, Germany, during June 1916 – February 1917. Since the Ukrainization of the camp (September 1915), it has been held by members of the IED Education Department, and since May 1916 – after the establishment of the Educational Community named after M. Drahomanova – passed to the sphere of responsibility of its members from among the prisoners. Thanks to the arrival of a group of Ukrainian activists from the camp Freistadt (Austria-Hungary) it became possible to organize daily classes at the camp folk school of literacy and the sustainable operation of all educational courses. The community took care of providing the school with a teaching staff from among the prisoners themselves, at the same time it was very important to participate in the teaching work of civilian members of the IED Education Department – educators with high school or university education. In addition, members of the Educational Community prepared the convening of general camp meetings (chambers), appointed officers for cultural and educational work in individual blocks of the camp, took care of the camp library. Within the Community there was a teachers' group, whose members had the opportunity to improve their professional competencies at special seminars, which were convened from time to time in the camp. Given that the society brought together the most conscious and active part of the prisoners, the members of the Educational Community had a decisive influence on all aspects of cultural, educational and national-organizational life in the camp. In addition, the community actively participated in the intensification of the educational life of the prisoners, who were part of the workers' teams outside the camp. Largely due to their efforts, it became possible to nationally inform a significant number of captured Ukrainians, who later joined the ranks of the «Blue-Zhupan» division, taking an active part in the struggle for Ukrainian statehood.
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Costa, Paolo. "Prisoners of a Metaphor: Secularization as a Deicidal Epidemic." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (2021): 376–97. http://dx.doi.org/10.30965/23642807-bja10021.
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Abstract The article discusses the first reactions of many distinguished commentators to the impact that the CoViD-19 pandemic had on people’s religious life globally. Such across-the-board response is investigated against the background of Peter Sloterdijk’s exemplary reinterpretation of the religious vertical impulse in terms of anthropotechnics and is found defective. A more nuanced and ambivalent account of secularization is offered in the end as a viable alternative to the standard thesis of the disenchantment of the world.
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Sribniak, Ihor, and Viktor Schneider. "Ukrainian prisoners’ of war worldview formation through printed word: national-educational mission of the magazine “Educational Leaflet” at Wetzlar Camp, Germany (1916)." Synopsis: Text Context Media 26, no. 3 (2020): 90–97. http://dx.doi.org/10.28925/2311-259x.2020.3.3.
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The article analyzes the degree of influence of media texts published on the pages of the camp magazine “Educational Leaflet” on the process of instilling in Ukrainian prisoners the idea of national-state self-affirmation of Ukraine during 1916. The aim of the research is to establish the peculiarities of the formation of the worldview of the captured Ukrainians of the Wetzlar camp by means of the printed word on the pages of the magazine “Educational Leaflet” in the outlined chronological period. The historical method, source analysis and synthesis were used to effectively achieve the goal. As a result of the research it was established that the publication of the mentioned magazine became possible thanks to the organizational and financial assistance of the Union for the Liberation of Ukraine, whose representatives were in the camp Wetzlar since September 1915. After a short preparatory period (when the newspaper was printed almost by hand on a typewriter) in early 1916, it began to be printed by the city printing house twice a month. It was established that the mentioned magazine truthfully recorded the everyday life of Ukrainian prisoners of war, recording both individual manifestations of their lives and giving a general picture of the activities of the Ukrainian camp community. At the same time, with its publications, the newspaper had a strong influence on the formation of the national and political worldview of the prisoners, publishing materials on the course of socio-political processes in Ukraine and Russia. Thanks to this, the magazine gained the support of the majority of Ukrainian prisoners, serving them as almost the only “window” into the world of politics, public life and art. The most important feature of the “Educational Leaflet” was the Ukrainian-centricity of all its materials, which helped the prisoners to learn national-state ideals. The novelty of the study lies in the introduction into scientific circulation of an array of sources on the specifics of the functioning of the community of captured Ukrainian soldiers in the camp Wetzlar (1916). The practical significance of the study is that its results will significantly expand the range of sources needed to reconstruct the holistic history of the functioning of the Ukrainian captive community in the Wetzlar camp in 1916.
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Bin Thohir, Moh Muafi, and Syamsul Hadi HM. "Implementasi Komunikasi Organisasi dalam Kegiatan Dakwah untuk Memperbaiki Diri Narapidana di Lembaga Pemasyarakatan Kelas IIB Lumajang." Dakwatuna: Jurnal Dakwah dan Komunikasi Islam 6, no. 2 (2020): 157. http://dx.doi.org/10.36835/dakwatuna.v6i2.629.
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Da'wah has been going on for a long time among inmates in prison. Preaching took place at that place for a long time, namely during the Dutch government around 1917. After Indonesia's independence, the da'wah among prisoners was increasingly enhanced until now. The correctional system can be briefly said as a process of fostering prisoners based on a noble soul, and therefore also regards Prisoners as fellow creatures of God, individuals and members of the community. And in fostering prisoners, their mental life (including their religious life), physical and social life must be developed. With the correctional system, which means a renewal of the system in order to foster a complete human being, it is very necessary to have the right da'wah method, in accordance with and in tune with the correctional system. Penitentiary (Lembaga Pemasyarakatan) is a place to carry out guidance for prisoners and correctional students. Organizational communication is needed to carry out maximum coaching activities to achieve a goal and service that is satisfying for prisoners, as well as being a safe, orderly, free of extortion, drug and cell phone institution. Dai who was given the mandate at Lumajang Class IIB Correctional Institution had fulfilled the criteria of both scientific potential and personality potential so that the method used was in accordance with the madami faced by the prisoners who mostly inhabited the Class IIB Correctional Institution in Lumajang were drug cases. The average drug case is adolescence. The clerics always emphasize lectures on efforts to improve themselves both in the field of skills and personal because it is feared that after leaving the Lumajang Class II Correctional Institution unable to do something that can fulfill life. The challenge faced is the lack of seriousness of prisoners participating in the da'wah activities carried out by the Lumajang Class II Correctional Institution. This is due to prisoners having a level of memory that is tired because of drug addiction.
 Keywords: Da'wah, Organizational Communication, Penitentiary
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Sribnyak, I., and S. Holosko. "«Submit to your friends particle of mental consolation and oblivion for their own trouble»: the Camp Newspaper of Ukrainian War Prisoners of «Vilne Slovo» (Salzwedel, Germany) in 1916-1917." Problems of World History, no. 8 (March 14, 2019): 105–20. http://dx.doi.org/10.46869/2707-6776-2019-8-5.
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The article reproduces the history of the publication of the prison community of Ukrainian warriors-prisoners in Salzwedel “Vilne Slovo” (“Free Word”) in 1916-1917, which regularly informed the prisoners about events in the world and Ukraine, the situation on the fronts of the First World War, includes information on news of social and cultural life in the occupied Ukrainian lands. The newspaper succeeded in significantly influencing the formation of the national consciousness of the prisoners, with its materials, it managed to raise thousands of conscious Ukrainians in the camp of Salzwedel. Also, the “Vilne Slovo” successfully performed the mission of communication between the camp Ukrainian community and its members, who temporarily left the camp as part of the working teams. In the relatively short time of its existence, the prison magazine of captive Ukrainians in Salzwedel has become an authoritative Ukrainian foreign publication, which in the conditions of war and further revolutionary upheavals in Germany carried the word of support and solace for the prisoners, inspiring their hopes of returning home, proclaiming them a belief in the state selfaffirmation of Ukraine and the need for its armed defense against the invasion of the Bolshevik Russia.
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Voronin, S. A., and B. G. Yakemenko. "The phenomenon of «man between life and death» in the space of the Nazi concentration camp." RUDN Journal of World History 11, no. 3 (2019): 195–201. http://dx.doi.org/10.22363/2312-8127-2019-11-3-195-201.
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The article explores the phenomenology of a special category of prisoners of Nazi concentration camps, who were in a state close to death, but for a long time did not die, being in a special, borderline state of mind and body. In camp jargon, they were called “Muslims”, which was not related to religious confession - the etymology of the term is controversial. The state in which the “Muslims” were, is an unknown phenomenon, since it is characterized by almost complete fading of mental and physical functions, the Erasure of age and sex characteristics. This category of prisoners can be considered the apotheosis of the Nazi concentration camp system.
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Fauzan, Fauzan, and Denny Nazaria Rifani. "Implementation of Islamic Boarding School Based Prison Personality Development in Class IIA Correctional Institutions in Padang." Journal of Correctional Issues 3, no. 1 (2020): 44–53. http://dx.doi.org/10.52472/jci.v3i1.45.
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This research discusses the personality development with islamic boarding school based that carried out in the Class IIA Padang Correctional Institution. The goal is to make prisoners not only as religious people but also human beings who understand and practice their religious rules. The essence produced from this guidance is a behavior improvement factor that makes prisoners become prisoners who are not physically healthy but also spiritually healthy where the prisoner can improve and reform their actions and behavior so that they have a healthy personality, commendable character and are responsible for carrying out their actions. life. This research uses qualitative research methods with interview data techniques, observation and literature research. The results showed that there was a clear islamic boarding school based coaching organizational structure, had internal and external teaching staff who ran the program in accordance with technical instructions and implementers and had learning materials such as Ummul Qur'an and fiqih. In its application, prisoners will participate in this program starting from Monday-Saturday for 3 hours a day provided that the prisoners have met the predetermined requirements. The implementation of islamic boarding school based personality development has run quite well in terms of three aspects, namely organization, interpretation and application.
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Becker-Pestka, Daria Joanna. "E-learning for Prisoners. Experience from Sweden, Norway, Poland, Finland and Germany." International Journal of Research in E-learning 8, no. 1 (2022): 1–24. http://dx.doi.org/10.31261/ijrel.2022.8.1.09.
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In the following article a discussion on the use of e-learning in education of convicts is presented. The topic discussed by the Author is connected with the fact that the use of new media in education at present has become a common solution applied also to educate inmates. E-learning is a current form of education andvocational training. It provides improvement of contemporary culture in education applied at penitentiary institutions to educate convicts. E-learning helps and lets prisoners obtain education and to update education differences. As a method of education, it requires users’ autonomy and self-discipline while working with the use of digital platforms. Education must respond to different needs expressed by the evolving knowledge society. It mainly concerns education of people at risk of social exclusion, e.g. convicts. It is related to the need of dealing with and solving problems that pertain to such issues as increasing possibilities of the media in the area of generating, processing and creating information. The aim of the article is also to describe the use of e-learning in European countries such as Sweden, Norway, Poland, Finland and Germany. These countries were selected for the analysis because they appreciate modern technologies in penitentiary work. They change and develop the solutions. The experience in the use of e-learning in penitentiary work with inmates in Sweden, Norway, Poland, Finland and Germany is different. The aim of the article is also to show how modern technology can be applied in working with convicts. E-learning becomes a tool used for preventing exclusion. Development of various technologies makes it possible to support convicts and prison staff members in the process involving correctional activities. Technologies offer a chance to return or to start work, to continue education, to meet the needs of one’s family, to have an active life in accordance with the social principles after leaving prison. E-learning provides people who have been isolated in prison with a real chance to acquire qualifications. Hence, social issues, family interests, individual interests, business and modern technological solutions are combined in the same field. Coherent and efficient activities come as a challenge to those who perform them and to the society; however, these activities support the process of social rehabilitation.
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Ekblad, Bob. "Communicating Jesus’s Liberating Love Amidst Hostile Powers." Interpretation: A Journal of Bible and Theology 72, no. 3 (2018): 255–68. http://dx.doi.org/10.1177/0020964318766295.
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Ministering to inmates and training them as pastoral agents inside jails and prisons are highly challenging in today’s correctional institutions. Many forces are at work in these facilities that interrupt access to the rich life Jesus offers and its expansion among prisoners. This article addresses these obstacles, offering strategies for effective ministry among the incarcerated, with perspectives drawn from Acts 16.
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Wilkinson, Matthew, Lamia Irfan, Muzammil Quraishi, and Mallory Schneuwly Purdie. "Prison as a Site of Intense Religious Change: The Example of Conversion to Islam." Religions 12, no. 3 (2021): 162. http://dx.doi.org/10.3390/rel12030162.
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Based on the findings of mixed-methods research conducted with 279 Muslim prisoners in 10 prisons in England, Switzerland and France, this paper argues that contemporary European prisons are sites of intense religious change, in which many people born outside Islam and many born-Muslims believe in and practise Islam for the first time. In order to map this experience of intense religious change in prison, the paper articulates an original typology of conversion to identify Muslim converts as Switchers and Intensifiers. Both of these types of convert mobilise their Islam to turn to God in acts of repentance for their crime(s), to find a renewed purpose in life and to re-gain psychological balance and inner peace. By contrast, a minority of prisoners are Reducers, whose Islamic faith diminishes in prison. A minority of converts to Islam also persist or become more deeply entrenched in the Islamist Worldview of Us vs. Them. Therefore, while choosing to follow Islam in prison carries with it some criminogenic risk, conversion to Islam is significantly more likely to help than to hinder prisoners’ rehabilitation by enabling them to feel remorse for their crimes, reconnecting them with work and education and encouraging them to find emotionally supportive company.
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Sribnyak, Milana. "SOCIAL ADAPTATION OF UKRAINIAN POWS IN GERMANY AFTER THE FIRST WORLD WAR." Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1 (December 17, 2020): 61–66. http://dx.doi.org/10.25264/2409-6806-2020-31-61-66.
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The article analyses the peculiarities of social adaptation of Ukrainian prisoners of war in Germany, particularly its legal, political and social aspects. The problem of repatriation of POWs was discussed at the international conferences and was regulated by various armistices and treaties (the Armistice of Compiègne, the Treaty of Brest-Litovsk, the Treaty of Versailles). After German surrender in the war and the demise of its empire, POWs of all nationalities acquired the status of interned persons, which notably improved their condition. At the same time, former POWs faced difficult social and economic life conditions in Germany, particularly food shortages. Besides, late 1918 and early 1919 saw repatriation commissions of various states starting their activity in Germany. They included the Ukrainian repatriation commission, which helped return several tens of thousands of people to Ukraine. Therefore, within the dichotomy faced by Ukrainian soldiers in Germany (repatriation against a decision to stay in Germany as political emigrants with subsequent adaptation to life conditions in this country), most long-term captives decided to return. In the wake of dramatic geopolitical changes in Europe and the world, repatriation to the homeland was regarded by most as the best option. On the other hand, some Ukrainians decided to stay in Germany for a longer period. They became witnesses to considerable changes in German political, economic and civil life. The Germans were suspicious of former POWs staying in the country, regarding them as competitors on the job market and as “aliens” in general. However, despite all obstacles some “brave men” managed to successfully adapt in Germany and even create families, becoming a part of their new country’s society.
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Speliopoulos, Elke B. "A Home for the ‘Wandering Aramean’—In Germany?" Religions 13, no. 12 (2022): 1176. http://dx.doi.org/10.3390/rel13121176.
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Migration to Germany has been a fact of life for the average German since the 1960s. Immigrants started arriving from countries like Turkey, Spain, Greece, or Italy as a post-war labor force was invited to Germany to address workforce shortages. Many of these immigrants ultimately brought their families to live in Germany. One group of these newcomers was Aramean families of Syriac Orthodox faith, forced to flee the Tur Abdin region in southeast Turkey via Syria, Lebanon, and Northern Iraq. This paper will discuss the background and impetus for moving to the West for this immigrant group in detail. It will review the impacts on the life of devout Syriac Orthodox families while living in Germany, a secular country. It will also take an initial look at whether evangelical communities in Germany can come alongside this group, still suffering from a different kind of persecution: the “otherness” of living in Germany.
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Sribniak, Ihor. "The Camp for Ukrainian Prisoners of War of the Russian Army in Rastatt, Germany (1916-1918) according to photo-documents." European Historical Studies, no. 14 (2019): 114–46. http://dx.doi.org/10.17721/2524-048x.2019.14.114-146.
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The article seeks to represent the peculiarities of everyday life of the Ukrainian camp organization «Independent Ukraine» through a combination of textual and visual approaches. The organization discussed was founded by the Union for the Liberation of Ukraine in camp Rastatt. The intensive cultural, educational and later organizational and national work started there thanks to persistent efforts of camp activists as well as members of the Enlightenment department. The camp saw the emergence of several autonomous organizations established by prisoners of war who supported cultural and art centers (national theatre, choirs, orchestra) as well as educational ones (primary schools and courses). Prisoners of war had a possibility to attend camp church and canteen («Chayinia», or «Tea Room»). Moreover, they could work at camp «Kustarnia» as well where they were involved in woodcarving and manufacturing faience, as well as learned basics of visual art. Ukrainian camp activists did an enormous amount of work, seeking to influence Ukrainian POWs who stayed apart from Rastatt for a longer time laboring in work teams. Thanks to such initiatives, more and more captives were joining the organization «Independent Ukraine», whose internal activity was based on the principles of self-governance. Nonetheless, this situation could not be used for the benefit of Ukraine because the UNR did not succeed in the facilitation of massive repatriation. Therefore, the captives’ emotional state was considerably challenged, along with the worsening of food quality. In summer of 1918, the «Committee of Cultural Assistance to Ukrainians in Germany» assumed the responsibility upon Ukrainian prisoners of war but its activity had an only temporary effect. In autumn of 1918, Ukrainian camp organization was closed down and its members returned to Ukraine.
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Höhn, Maria. "Frau im Haus und Girl im Spiegel: Discourse on Women in the Interregnum Period of 1945–1949 and the Question of German Identity." Central European History 26, no. 1 (1993): 57–90. http://dx.doi.org/10.1017/s0008938900019968.
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Defeat after the Second World War was complete for Germany, and life for the civilian population was grim. In one of Erich Kästner's poems, read at a 1947 theater production, a war widow laments that “ganz Deutschland ist ein Wartesaal mit Millionen von Frauen.” Indeed, in 1945 there were approximately seven million more women in Germany than men. More than three million German soldiers were killed in the war. Seven million German soldiers were still prisoners of war, leaving their wives and families to fend for themselves in the rubble heaps of the German cities. Adding to the hardship of the rural areas were the twelve million refugees who had been expelled from the territories conquered by the Soviet army and then had streamed into the American and British zones of occupation to resettle. Defeated Germany was split into four zones of occupation ruled by military governments. German men who had been promised the conquest of the world returned from the war and found their treasured patriarchy undermined in the home and in the state.
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Kenngott, Eva-Maria. "Life Design-Ethics-Religion Studies: non-confessional RE in Brandenburg (Germany)." British Journal of Religious Education 39, no. 1 (2016): 40–54. http://dx.doi.org/10.1080/01416200.2016.1218223.
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MOORE-COLYER, R. J. "The Call to the Land: British and European Adult Voluntary Farm Labour; 1939–49." Rural History 17, no. 1 (2006): 83–101. http://dx.doi.org/10.1017/s0956793305001615.
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As the armed forces continued to siphon away labour from the land following the outbreak of the war, the Ministry of Agriculture's County War Agricultural Executive Committees were hard put to meet the demand for labour to sustain the plough-up campaign. While schoolchildren made a major contribution, there were few prisoners-of-war before the North African campaign and volunteers from all walks of life were sought to attend harvest camps, weekend farm clubs and other land-based activities. At the end of the war the Ministry of Agriculture turned to mainland Europe for volunteers to work towards the solution of the British and pan-European food shortages. They were supplemented by members of the Polish Resettlement Corps, German prisoners who had opted to defer repatriation and volunteers from the British zones of Austria and Germany. The article raises the issue of how far the enterprise promoted international understanding as was assumed at the time or, indeed, whether the home volunteer experience narrowed the so-called rural-urban divide as opposed to reinforcing entrenched prejudices.
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Takács, Bálint. "Prigionieri di guerra ungheresi all’Aquila (1915-1919)." Italianistica Debreceniensis 24 (December 1, 2018): 183–97. http://dx.doi.org/10.34102/italdeb/2018/4669.
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The aim of this paper is to present the life of Hungarian prisoners of war in the internment camps of L’Aquila, a city situated in the central part of Italy, during and after the Great War. The POWs were first detained in the caserma Castello (Castle barracks), which is a 16th-century fortress where units of the Italian Army were stationing as well at that time. This made it possible for the POWs to lead a relatively idyllic life, whose various aspects are examined in the paper, such as nutrition, accommodation, clothing, correspondence, religious life, daily routine and employment. The sources used include archival documents, two memoirs of ex-POWs and newspaper articles. The comfortable life of the POWs was dimmed by the lack of their families and the Homeland, the idleness and certain infectious diseases. From the summer of 1916, the prisoners were employed in agricultural and industrial works outside the prison camp and were hence transferred from the fortress to barracks and unused churches. It is unknown when the last Hungarian POW left L’Aquila, and yet one of them is proven to have been there still in July 1919.
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Wetzel, Juliane. "Between Dignity and Despair: Jewish Life in Nazi Germany (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 20, no. 3 (2002): 110–12. http://dx.doi.org/10.1353/sho.2002.0044.
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Sribnyak, I. "The Community of Ukrainian Prisoners of War “Independent Ukraine” at the Final Stage of the Existence of the Camp Rastatt, Germany (May – November 1918)." Problems of World History, no. 6 (October 30, 2018): 161–71. http://dx.doi.org/10.46869/2707-6776-2018-6-12.
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The article deals with the specifics of the functioning of the community of captured Ukrainian soldiers “Independent Ukraine” at the final stage of the camp Rastatt. The most important thing was that the Ukrainian community “Independent Ukraine” of the camp Rastatt trained a large number of nationally conscious Ukrainians, of whom, in February 1918, the first units of the national army were formed. At this time prisoners found them in a very difficult situation, which was caused by food shortage that Germany was going through at this time. Equally important was the work of liquidation committee and department “Help the Ukrainian Cultural Committee in Germany” in Rastatt, which on August 1, 1918 took over maintenance of the cultural and organizational work in the camp. Through the efforts of its members in the camp continued carrying out educational work, and the camp remained the center of Ukrainian life until its liquidation in November 1918.
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Yurdakul, Gökce, Gala Rexer, Shvat Eilat, and Nil Mutluer. "Contested Authorities over Life Politics." Comparative Sociology 18, no. 5-6 (2019): 706–34. http://dx.doi.org/10.1163/15691330-12341517.
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Abstract Conflicts between religious and secular discourses, norms, actors, and institutions are differently shaped across the Middle East and Europe in accordance with their specific socio-legal contexts. While current scholarship has often studied this tension by focusing on religious rituals, the authors shed new light on the way religion and secularity shape the everyday making of life politics by way of a three-country comparison of abortion debates in Germany, Turkey, and Israel. Through face-to-face interviews with stakeholders involved in interpreting secular abortion law, the authors analyze how social actors in three predominantly monotheistic countries and socio-political circumstances construe secular abortion laws differently in practice. The authors show that, contrary to common belief, contestations over abortion do not neatly divide between religious and secular authority, but they create gray zones of negotiation. Articulated through specific historical, political, and religious circumstances, such gray zones involve everyday decisions on human authority in determining abortion practices and differing understandings of women’s bodies.
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Bishop, Alex, and Kevin Randall. "An Evolving Inquiry of Monastic Spiritual Care for Aging Inmates." Innovation in Aging 5, Supplement_1 (2021): 131–32. http://dx.doi.org/10.1093/geroni/igab046.510.
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Abstract This investigation involved focus-group inquiry of the Oblates in Prison Program, a faith-based ministry founded on monastic principles in the Rule of St. Benedict. Data from a Benedictine Order monk and program coordinator, ordained prison minister, and lay ministry volunteer were collected. Participants were asked a series of questions regarding the spiritual care of aging prisoners. Responses were coded and cross-compared for thematic content. Of central thematic importance was implementation of a spiritual care model using traditional monastic rules for daily living. A second theme centered on purposeful rebuilding of self-renewal through stability and obedience. A final emergent theme encompassed institutional acceptance in the provision of religious sacraments, sacred texts, and artifacts. Results highlight the broader implications of providing spiritual care and outreach to aging prisoners. The role of restorative justice for successful delivery of faith-based spiritual care for improved rehabilitation of aging inmates will be further addressed.
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Zulkifli, Zulkifli. "Bimbingan Agama Islam Dalam Meningkatkan Ketenangan Jiwa Warga Binaan Di Lembaga Pemasyarakatan." Jurnal Bimbingan Penyuluhan Islam 1, no. 01 (2019): 1. http://dx.doi.org/10.32332/jbpi.v1i01.1460.
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Humans are the most perfect creatures that God created compared to others, because humans have thoughts and feelings that other creatures do not have. God revealed Islam as a guide for humans so they would not be easily lost. Religion is a benchmark for someone to do an act, because in religion there are rules that God gives in living life. The rules are not limited to human relations with God, but the rules of relations between humans and relations with their environment. Symptoms of insecurity in one's soul are easily anxious, fearful, emotional overflowing and uncontrollable, so that he cannot be friends with himself or with other people. Someone needs a mentor in the process of self-recognition and religion. It takes a variety of processes to get to know the religion of Islam, namely with the help of a counselor who provides an understanding that can be accepted by the person so that it becomes a reference in life, then someone who has a calm soul is protected from symptoms of mental disorders. Good religious formation, theoretically will produce good results for humans. Likewise religious guidance for good female prisoners will also give birth to the character of prisoners for themselves and the community. However, the phenomena found are still some of those who were netted in the same case several times, which are clearly prohibited by religious and community norms
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Sushko, Aleksey V., and Dmitrii I. Petin. "Conversion of the Czechs to Orthodoxy in Omsk: Spirituality, Ideology, Everyday Life: 1916–19." Herald of an archivist, no. 2 (2022): 597–610. http://dx.doi.org/10.28995/2073-0101-2022-2-597-610.
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The article is devoted to the study of the phenomenon of mass organized adoption of Orthodoxy by the Czechs previously professing Catholicism, who stayed in Omsk during the First World War as prisoners of war. It cites the factors that jointly influenced, at first, mass group conversion of the Czechs to Orthodoxy in 1916–17, and later their indifference to the common Slavic idea and prompted their nationalism and “political egoism” during the Civil War in Russia. The study is based on the analysis of a complex of sources that have not yet been introduced into scientific use. These are the records from the Omsk Orthodox churches metric books (fairly well preserved in the Historical Archive of the Omsk Region) and materials from the official periodical Omsk Diocesan Vedomosti. The high relevance of the publication springs from poor coverage of religious life of the prisoners of World War I in Western Siberia in historiography. Taking into account the specifics of the study, the authors have used integrated methodological approach based on a combination of theory of social adaptation and anthropological approach, as well as statistical, biographical, and problem-chronological methods. This theoretical complex permits to study and quite reasonably interpret the phenomenon, linking its appearance with concrete historical situation and personalities. The authors contend that during the First World War proselytism was a cover for geopolitical interests of the Russian Empire, and spiritual aspiration of most Czechs to Orthodoxy was a propaganda myth created by the Russian Orthodox Church. The publication may be of interest to researchers of the peoples of Eastern Europe, military and social history, national and religious politics.
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Mecham, June. "Cooperative Piety among Monastic and Secular Women in Late Medieval Germany." Church History and Religious Culture 88, no. 4 (2008): 581–611. http://dx.doi.org/10.1163/187124108x426754.
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AbstractScholarship has demonstrated that religious life for women was more fluid, more tied to the secular world and to gender ideologies, than strict categorizations of monastic versus lay, regular versus extraregular, visual versus intellectual allows. This article argues for the conceptualization and study of female monasticism, and female spirituality in general, as part of a broad continuum—as part of a shared culture of devotional practices—accepted and embraced (to a greater or lesser extent) by both men and women, secular and lay. More specifically, it explores the interaction between secular and professed women in support of monastic life, monastic devotion, and more broadly, medieval religious culture. Religious and lay women collaborated and cooperated to support specific religious communities and particular devotional practices, like the nuns' performance of the liturgy or their duty to remember patrons as part of the monastic memoria. Such collaboration and cooperation, however, has often escaped the notice of historians.
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Lechner, Clemens M., and Thomas Leopold. "Religious Attendance Buffers the Impact of Unemployment on Life Satisfaction: Longitudinal Evidence from Germany." Journal for the Scientific Study of Religion 54, no. 1 (2015): 166–74. http://dx.doi.org/10.1111/jssr.12171.
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SCHICKTANZ, SILKE, AVIAD RAZ, and CARMEL SHALEV. "The Cultural Context of End-of-Life Ethics: A Comparison of Germany and Israel." Cambridge Quarterly of Healthcare Ethics 19, no. 3 (2010): 381–94. http://dx.doi.org/10.1017/s0963180110000162.
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End-of-life (EoL) decisions concerning euthanasia, stopping life-support machines, or handling advance directives are very complex and highly disputed in industrialized, democratic countries. A main controversy is how to balance the patient’s autonomy and right to self-determination with the doctor’s duty to save life and the value of life as such. These EoL dilemmas are closely linked to legal, medical, religious, and bioethical discourses. In this paper, we examine and deconstruct these linkages in Germany and Israel, moving beyond one-dimensional constructions of ethical statements as “social facts” to their conflicting and multifaceted embedding within professional, religious, and cultural perspectives.
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Vanhooren, Siebrecht, Mia Leijssen, and Jessie Dezutter. "Coping Strategies and Posttraumatic Growth in Prison." Prison Journal 98, no. 2 (2018): 123–42. http://dx.doi.org/10.1177/0032885517753151.
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Recent qualitative studies have highlighted posttraumatic growth as a profound change in offenders’ self-perception, relationship qualities, purposes, and meaning in life. We examined coping strategies as possible predictors of posttraumatic growth during incarceration in a sample of 365 prisoners. Coping strategies such as seeking emotional support, religious coping, and searching for meaning predicted posttraumatic growth in a positive way. Psychotherapy and chaplaincy were associated with higher levels of posttraumatic growth. Behavioral disengagement predicted posttraumatic growth in a negative way.
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Kahl, Antje. "“Our Dead are the Ultimate Teachers of Life”. The Corpse as an Inter-mediator of Transcendence." Fieldwork in Religion 8, no. 2 (2013): 223–40. http://dx.doi.org/10.1558/firn.v8i2.223.
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Today in Germany, religion and the churches forfeit their sovereignty of interpretation and ritual concerning death and dying. The funeral director is the first point of contact when death occurs. Therefore he or she is able to influence the relationship between the living and the dead. In the course of this development, the dead body, often referred to as dirty and dangerous, is being sanitized by funeral directors. Funeral directors credit the dead body with a certain quality; they claim that facing the dead may lead to religious or spiritual experiences, and therefore they encourage the public viewing of the dead – a practice which was, and still is not very common in Germany. The new connotation of the dead body is an example for the dislimitation of religion in modern society. The religious framing of death-related practises no longer exclusively belongs to traditional religious institutions and actors, but can take place in commercial business companies as well.
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Kęszka, Sławomir. "Kaliskie Archiwum i Muzeum Księży – Byłych Więźniów Obozów Koncentracyjnych." Polonia Maior Orientalis 3 (2016): 123–33. http://dx.doi.org/10.4467/27204006pmo.16.011.16482.
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Eksterminacja ludności polskiej przez okupantów hitlerowskich dotknęła także księży. Po pobycie w różnych obozach koncentracyjnych w 1940 r. przewieziono ich do KL Dachau. W kwietniu 1945 r. zawierzyli swoje uwolnienie św. Józefowi Kaliskiemu. Pielgrzymki dziękczynne księży do Sanktuarium w Kaliszu przygotowywało Bractwo św. Józefa, przekształcone w Komitet Polskich Księży byłych Więźniów Obozu Koncentracyjnego w Dachau. W 1970 r. księża utworzyli przy kaliskiej bazylice archiwum i muzeum. Wśród archiwaliów znajdują się m.in. akta osobowe, korespondencja i czasopisma dotyczące martyrologii duchowieństwa polskiego, wspomnienia obozowe oraz dokumenty i fotografie z pielgrzymek księży. Materiały te wnoszą wiele szczegółów w obraz życia obozowego nie znany z innych przekazów. Uzupełniają je „pamiątki obozowe” prezentowane w sali muzealnej. Są nimi „pasiaki”, przedmioty codziennego użytku oraz związane z kultem religijnym. Kalisz Archives and Museum of Priests - Former Concentration Camp Prisoners The extermination of the Polish population by the Nazi occupiers also affected priests. Scattered among a number of concentration camps, they were transferred to Dachau in 1940. In April 1945 they entrusted their safe release to St. Joseph of Kalisz. Thus thanksgiving pilgrimages of the survived priests to the Kalisz Sanctuary were arranged by St Joseph Brotherhood, later converted to a Committee of the Polish Priests - Former Prisoners of Dachau Concentration Camp. The Priests established the Museum and Archives at the Kalisz Basilica in 1970. Among numerous archives there are personnel and prisoners files, correspondence and press releases documenting the martyrdom of the Polish clergy, camp prisoners diaries as well as documents and photographs of the priests thanksgiving pilgrimages. These materials bring a lot of detail to the otherwise unknown picture of camp life. They are complemented by “camp souvenirs “ exhibited in the Museum hall: uniforms and other daily life and religious cult objects.
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Arndt, Martin. "Max Weber und die ,,deutsche Gemütlichkeit": Amerika, Du hast es besser … (Goethe, 1827)." Zeitschrift für Religions- und Geistesgeschichte 59, no. 2 (2007): 121–41. http://dx.doi.org/10.1163/157007307780384613.
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AbstractMax Weber is presented as a fervent supporter of the US-American life-style, its love of freedom and capitalist competition. After his return from the United States he makes all efforts at Americanizing Germany and bridging the transatlantic divide that Germany has brought about by its cultivation of "Gemütlichkeit" and "Bildung".
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Sribniak, Ihor, and Maryna Paliienko. "On the History of the Cooperative Movement in POW Camp Wetzlar, Germany: The establishment and activity of the union «Chainia» (December 1915–1916)." Kyiv Historical Studies 14, no. 1 (2022): 30–38. http://dx.doi.org/10.28925/2524-0757.2022.13.
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The article highlights the specifics of the creation and activities in the camp of Ukrainian prisoners of war Wetzlar (Germany) of the «Chainia» Cooperative Society (December 1915–1916). From the very beginning of its work, «Chainia» offered its visitors low prices for food and provided a convenient opportunity to drink tea, which attracted a large number of campers. This in turn made «Chainia» a highly profitable enterprise (commercially), allowing it to make a significant profit. The income was distributed by the decision of the general meeting both on the payment of dividends on paid shares, and on the needs of various camp organizations and charitable support to the needy (including outside the camp). At the same time, the excessive influx of campers to «Chainia», the fierce debate on political issues and created some inconvenience for members of the cooperative. Some of the shareholders did not understand why campers with hostile or indifferent views to Ukrainians had the opportunity to use “all the amenities” and buy low-priced products in «Chainia». Therefore, from May 1916, the Tea House worked only for members of the cooperative, thus encouraging campers to join their ranks. Throughout its existence, «Chainia» remained an effective commercial enterprise, uniting prisoners of different political views and preferences. It made a significant contribution to the development of national life in the camp, effectively supporting the activities of educational courses and camp literacy schools and sponsoring funds for all-Ukrainian needs.
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Salyha, Taras. "MUNICH CONFESSION OF VOLODYMYR YANIV (dedicated to 110th anniversary of birth)." Polish Studies of Kyiv, no. 35 (2019): 321–33. http://dx.doi.org/10.17721/psk.2019.35.321-333.
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Three major aspects of Volodymyr Yaniv’s life-creativity are described in the article: 1. biographical (his forma- tion as a creative person); 2. literary and art studies; 3. essayistic (author’s stories about the meetings with the perennial rec- tor of UFU). In parallel, there are “plots” about Volodymyr Yaniv as s historian of the church and Christianity, as a religious scholar, about his contacts with the Vatican, and in particular with His Beatitude Josyf Slipyj in the study. We can trace the “odyssey” of a young ascetic of the Galician revolutionary movement for the statehood and the unity of Ukrainian lands. A separate vision in the life of V. Yaniv is the magazine “Student’s Way”. He was fond of modern processes that took place in the cultural and artistic sphere. Studying poetry of European poets, poetry of Ukrainian creative youth, in particular B.-I. Antonych, V. Havrylyuk, O. Olzhych, poets of the Right-Bank Ukraine, Yaniv developed for himself the criteria for evaluating a literary work. The Lviv weekly “Towards” and the month “Dazhbog” and, of course, the poetry of the “Prague School” were played a special role for Yaniv as a poet. The famous Polish writers, supporters of the so-called “Ukrainian school”, Severin Goshchin- sky, Alexander Fredro, Leopold Staff, Jan Kasprovich, Maria Konopnitskaya whose creativity, undoubtedly, also influenced Volodymyr Yaniv lived and worked in Lviv. The ideological and thematic space of the poetry of Yaniv, in particular the collections “The Sun and the Lattices” and “The Foliage Fragments”, his prison poems, poetry about the Kruty heroes, are analyzed in the article. Lyro-epic creativity of V. Ya- niv in this thematic direction in her own way is biographical. The collection “Ways,” based on the scientific observations of the German, Polish and Czech theorists of psychoanalysis, is based on the ethno-psychoanalysis of the Ukrainian political prisoner. V. Yaniv is a scientist, psychologist, ethnic psychologist of the Ukrainian “soul”, sociologist and literary critic, art critic, organizer of Ukrainian science and church-religious life, public figure, professor of the Ukrainian Catholic University named after St Clemens, the Pope in Rome. The sacred motives are an organic page in poetry, literary criticism and, in general, in the works of Volodymyr Yaniv. The author used the bibliographic literature about the life and work of Volodymyr Yaniv, which, however, doesn’t allevi- ate his individual views.
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Smolin, David M., and William Johnson Everett. "Religion, Federalism, and the Struggle for Public Life: Cases from Germany, India, and America." Journal of Law and Religion 16, no. 2 (2001): 871. http://dx.doi.org/10.2307/1051748.
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Skowroński, Bartłomiej, and Elżbieta Talik. "Quality of Life and Its Correlates in People Serving Prison Sentences in Penitentiary Institutions." International Journal of Environmental Research and Public Health 18, no. 4 (2021): 1655. http://dx.doi.org/10.3390/ijerph18041655.
Texte intégralRésumé :
Background: The aim of the study was to analyze the determinants of prison inmates’ quality of life (QoL). Methods: 390 men imprisoned in penitentiary institutions were assessed. Data were collected by means of the Sense of Quality of Life Questionnaire (SQLQ), general self-efficacy scale (GSES), resilience assessment scale (RAS-25), social support scale (SSS), intensity of religious attitude scale (IRA), SPI/TPI, and COPE Inventory, measures that have high validity and reliability. All models were specified in a path analysis using Mplus version 8.2. Results: The positive correlates of QoL are: self-efficacy, social support, intensity of religious attitude, trait and state depression, resilience, and the following coping strategies, which are at the same time mediators between the variables mentioned above and QoL: behavioral disengagement, turning to religion, planning, and seeking social support for instrumental reasons. Conclusions: In penitentiary practice, attention should be devoted to depressive individuals, and support should be provided to them in the first place because depressiveness is the strongest negative correlate of important aspects of prisoners’ QoL. All the remaining significant factors, namely: self-efficacy, social support, intensity of religious attitude, and the following coping strategies: turning to religion, planning, and seeking social support for instrumental reasons, should be taken into account in rehabilitation programs.