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Tytuł:
Greg Nickles, The Poles
Autorzy:
Grondelski, John M.
Powiązania:
https://bibliotekanauki.pl/articles/1963992.pdf
Data publikacji:
2019-07-27
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Źródło:
Studia Polonijne; 2002, 23; 247-248
0137-5210
Pojawia się w:
Studia Polonijne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Polacy w Afryce Północnej
Poles in North Africa
Autorzy:
Knopek, Jacek
Powiązania:
https://bibliotekanauki.pl/articles/1964846.pdf
Data publikacji:
2019-07-27
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The paper shows how the contacts between Poland and North Africa developed from the fifteenth to the twentieth centuries. The first Polish knights, pilgrimages and travellers came to North Africa as early as the Middle Ages. Egypt was a most often visited country on the way to the Holy Land. From the end of the eighteenth century onwards, other North-African lands were investigated as well. From that moment on, larger groups of Polish citizens would come flooding in, e.g. in Napoleon's expedition to Egypt, in the French Foreign League, in the Egyptian corps of Gen. Henryk Dembiński. From mid-nineteenth century onwards, Poles reach north Africa to settle and work there. There were attempts to propagate Polish permanent settlement. The representatives of Polish migration in West Europe put forward such projects. The same situation was in the interwar period, when Polish recruits to the Foreign League would arrive in this part of the Black Land. There came miners to the North-African phosphate and coal mines, farmers to work in French farms and members of Polish intelligentsia, who at times obtained prominent posts. First Polish organizations in that part of Africa were established then. Poles in North Africa played a prominent role during the Second World War. The Karpatian Brigade of Riflemen gained fame under Gen. Stanisław Kopański. Moreover, Polish civilian refugees came there, seeking rescue against the offensive of German army in Europe. In the post-war period a number of independent states were set up in Africa, Polish-African political and trade contacts were developed, therefore a group of Polish specialists arrived in the Black Land to develop industry and agriculture of the states of the Third World. Almost eighty per cent of trade contacts between Poland and Africa take place in North-African states, thus making the relationships with this part of the Black Land most significant.
Źródło:
Studia Polonijne; 1999, 20; 7-26
0137-5210
Pojawia się w:
Studia Polonijne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Polacy w rosyjskiej Mandżurii
Poles in Russian Manchuria
Autorzy:
Kałuski, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1964106.pdf
Data publikacji:
2019-07-27
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Manchuria, an enormous geographic territory in eastern Asia, inhabited by peoples belonging to the Tungusic language family, has for hundreds of years been part of China. At present, in result of the conquest started in 1849, and treatises of 1858-1860 extracted by force from China, its northern part together with the Ussurian Country (Primorje), constitutes an integral part of the Russian state. This annexation triggered Polish history in these territories. The first Polish settlers in Manchuria were soldiers from the November uprising sent into exile to the Russian-Chinese border. Even before that those Poles who were convicted for their opposition against the Russian rule were put in border garrisons. After 1831, however, the influx of soldiers of Polish origin, including recruits, was so large that in the garrisons of the General Amurian Province every second soldier was Polish. They were used not only as armed forces, but also dealt with scientific research, administration and development of the occupied territories. Among them captain Jan Czerkawski was involved in the construction of almost all Russian posts on the Amur and was made the first commanding officer of Vladivostok, today a 650.000-harbour city. After the defeat of the January Uprising in Polish territories thousands of insurgents and civilians were sent into exile. Official data report ten thousand Poles exiled to East Siberia. From the 1880s onwards, when the Russian plan to colonize Manchuria and Primorje was put into effect, the exiles were sent only to Sakhalin. The most prominent of the Polish convicts on this island was Bronislaw Piłsudski, a brother of the future marshal and chief of the regenerated Poland. He was exiled there in 1886. His research on the language and culture of the natives of Sakhalin: the Ainu and the Gilac people brought him fame and earlier release from exile. Among the Polish convicts on the island there were numerous socialistic activists, and the last group of Polish political exiles in Far East consisted of the revolutionaries of 1905. They gained freedom as late as 1917, when the czar was overthrown. Historian s unanimously claim that at that time in the territory from the Urals to Manchuria the term "political exile" was synonymous to a Pole. Numerous Polish scholars conducted research in the territories of Russian Manchuria, among others, Benedykt Dybowski (1833-1930), anthropologist Julian Talko Hrycewicz (1850- 1936), geologists Kazimierz Grochowski (1873-1937) and Emil Dunikowski (1855-1924), mining engineer Witold Sągajłlo (1871-1963), and botanist Karol Rothert (1863-1916). Manchuria was developed and settled by voluntary Polish emigrants, as a result of mass confiscations of Polish estates and the 1865 ban on land purchase. Poles could not purchase land in nine provinces of western Russia. Several thousand of workers and many Polish engineers worked at the construction of the Trans-Siberian railway, but only a few hundred of them settled in Manchuria. The same number of Poles served in the Russian armed forces in Far East. There were numerous Polish doctors and entrepreneurs. Until the outbreak of the Russian Revolution every twelfth inhabitant of Vladivostok was a Pole. According to the then observers and contemporary historians, the Poles played a considerable role in promoting the elements o f European culture and civilization in those territories. The Polish community which numbered about 30.000 people started to establish their own organizational structures after 1863. Those structures were closely linked with the Roman- Catholic Church. The reason for this link was the fact that the czar authorities were willing to tolerate only religious difference. In the minds of the Poles, however, it was closely linked with the sense of national autonomy. Thus in the safe niche of the Church there were established Polish societies of self-help and Polish schools. The fall of the czar authorities in Russia and the regeneration of independent Poland entailed a wave of repatriation , the wave supported by the representatives of the Polish government in Russia. Until 1922 almost 20.000 Poles had left Russia, often in dramatic conditions. Repatriation of Polish orphans is a special episode of those years, the action was conducted by the Committee of Help to Children of Far East established in Harbin. The Stalin terror of the 1930s totally destructed the Polish community in Russian Manchuria. The church structures were abolished, and the majority of Poles sent to Soviet labour camps. It was only Germans’ attack on the Soviet Union (1941) that brought about the release of Poles from prisons and camps, so that they could form a Polish army in Soviet territories. Nevertheless, immediately after the war the relations between the Soviet authorities and the Polish government in London had been broken. The repatriation of 1944-1948 involved over 6.000 Poles from Eastern Siberia, but nobody returned from Russian Manchuria then. All in all, about 5.000 Poles had no opportunity to go back to their homeland. At the moment, together with the fall of the Soviet Union, the Polish community in Manchuria numbering a few hundred has regenerated. In Vladivostok and Khabarovsk churches were regained and Polish associations established. The origins of the Polish -Russian economic cooperation in this region hold promise that the account of wrongs and persecutions can ultimately be closed. There is a hope for mutual friendly relations between Poles and Russians, now as free nations.
Źródło:
Studia Polonijne; 2001, 22; 109-149
0137-5210
Pojawia się w:
Studia Polonijne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Polacy na Południowym Sachalinie
Poles in South Sakhalin
Autorzy:
Fiedorczuk, Siergiej
Powiązania:
https://bibliotekanauki.pl/articles/1965164.pdf
Data publikacji:
2019-07-27
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The author of the paper is a Russian historian-amateur. His text has a form of an essay and is dealing with the history of the Polers in Far East, concentrating on the territory of South Sakhalin. The author reaches out to the most ancient available data which estimate the number of Poles in the Island of Sakhalin in 1897 at 1636. The author depicts the profiles of many Poles and Sakhalin families who had made their presence there during almost one hundred years. The author conducts his observations until the modern times. He also shows the history of the Catholic churches and priests from the territory of Sakhalin. The final part of the paper is devoted to the discussion on the author's results of his searches conducted in the territory of Poland. They deal with the fate of some Sakhalin Poles, those who due to World War Two found themselves in Poland in the postwar period.
Źródło:
Studia Polonijne; 1997, 18; 77-114
0137-5210
Pojawia się w:
Studia Polonijne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Przywództwo w Polonii kanadyjskiej
Leadership among Poles in Canada
Autorzy:
Heydenkorn, Benedykt
Powiązania:
https://bibliotekanauki.pl/articles/1987360.pdf
Data publikacji:
1982
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Mass emigration of Poles to Canada can be divided into two phases: first between 1895 and 1914 and the second being a midwar period. Polish emigrants settled down on Canadian prairies. There was in fact only one special kind of leadership that they really needed. Spiritual leadership was what they demand for. Therefore the first form of organizations were local parishes with their priests as their natural leaders. However, they could act only on a very limited scale confined to local territories. Organizational life of Polish colony in Canada was weak until it became united through concentration of people of Polish origin in municipal centers. It is estimated that 4-7% of the whole community belongs to ethnic organizations in Canada. Both in the period of the most intensive affluence of Polish emigrants and nowadays there wasn’t in Canada any Polish emigrants leader of all-Canadian importance, although there were and there are now particular organizations leaders enjoying respect and having influence. Leaders of Polish emigrants are mostly elected and as long as they control the organization they hold the dignity of a leader. In the first phase among the persons of weight were priests of the Holy Spirit parish and at the same time members of an editorial staff of „Gazeta Katolicka” - priest W. Kulawy, priest F. Kowalski, priest W. Grochowski. In later period among persons of importance playing leading roles in various organizations there should be mentioned S. Hai- dasz, P. Staniszewski, C. Bielski, T. Glista and P. Teraska among others. However, it was not for individuals to play the authentic role of a Polish colony leaders, at least at the first stage of emigration, but for papers such as: „Catholic Gazette” („Gazeta Katolicka”) and „Time” („Czas”). It seems then that if one wants to specify the most characteristic trait of the leadership in Polish colony in Canada, one should speak about collective leadership of papers.
Źródło:
Studia Polonijne; 1982, 5; 89-102
0137-5210
Pojawia się w:
Studia Polonijne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Opieka duszpasterska nad Polakami w Finlandii
Pastoral Care for Poles in Finnland
Autorzy:
Szymański, Józef
Powiązania:
https://bibliotekanauki.pl/articles/1962862.pdf
Data publikacji:
2019-07-27
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Polonia w Finlandii
duszpasterstwo polonijne
organizacje polonijne
Poles in Finnland
pastoral care for Polonia
Polish organisations abroad
Opis:
Polska obecność w Finlandii wiąże się z służbą wojskową w armii carskiej. Polacy – żołnierze stacjonujący w tym kraju, zapoczątkowali odrodzenie katolicyzmu. Opiekę duszpasterską nad nimi powierzono dominikanom. W latach 1857-1860 pod przewodnictwem ks. Ignacego Gorbackiego, zbudowano na przedmieściach Helsinek kościół garnizonowy pw. św. Henryka. 3 IV 1917 r. utworzono stowarzyszenie o nazwie „Zjednoczenie Polskie w Helsingforsie”. Dzieje polskiej diaspory w Finlandii były w tym czasie dziejami Zjednoczenia Polskiego. Opiekę duszpasterską sprawował ks. Adolf Carling. Po II wojnie światowej trudnościom powstałym w organizacji opieki duszpasterskiej wśród Polaków zaradził ówczesny ordynariusz Finlandii, ks. bp Wilhelm P. Cobben, na spotkania Polonii udostępnił swoją rezydencję, a od października 1959 r., nowy dom parafialny. Duszpasterstwo Polonii zdecydowany impuls zyskało z chwilą przybycia do Finlandii polskich szarych urszulanek. Aż do 1974 r. Polacy pozbawieni byli stałej opieki duszpasterskiej. Doraźnie roztaczał ją ks. Jan Bukowski z Polskiej Misji Katolickiej w Szwecji. W marcu 1979 r. Zjednoczenie Polskie wystąpiło z prośbą do Stolicy Apostolskiej o wyznaczenie stałego duszpasterza. Prośbę do Konferencji Episkopatu Polski ponowiono w kwietniu 1980 r. 17 X 1980 r. przybył do Finlandii ks. Ryszard Miś ze Zgromadzenia Najświętszego Serca Pana Jezusa. Ta Prowincja Holenderska zgromadzenia była odpowiedzialna za animowanie pracy duszpasterskiej w tym kraju od 1907 r. Na przestrzeni ostatnich 25 lat z doświadczeniem tamtejszego Kościoła spotkało się 13 polskich księży i 1 brat zakonny. Wspólnota katolicka w Finlandii jest stosunkowo mała, na 320 tys. km2 zamieszkuje ponad 10 tysięcy wiernych. Polscy katolicy mimo niepokaźnych danych liczbowych są relatywnie dużą grupą w lokalnym Kościele. Wierni stanowią konglomerat ponad 90 narodowości, posługujących się około 70 językami. Finowie stanowią 45% wszystkich katolików. W Finlandii sercanie prowadzą 5 z 7 istniejących parafii. Od 2001 r. do 2008 r. ordynariuszem tej diecezji był Polak, bp Józef Wróbel SCJ. W kościele katedralnym w Helsinkach Msza św. w języku polskim sprawowana jest w pierwszą niedzielę miesiąca o godz. 1600. Msze święte są odprawiane w miarę możliwości również w miejscach pobytu rodaków. Wśród 22 pracujących tam księży zaledwie dwóch jest Finami. Najwięcej jest Polaków – 9. Wszyscy są sercanami. Ze względu na małą liczebnie Polonię w Finlandii, brak polskich księży, nie zdołano w tym kraju zorganizować stałego duszpasterstwa polonijnego. Główną przeszkodą, która determinowała „bezradność” naszych rodaków, było „Postanowienie Konferencji Episkopatu Krajów Nordyckich, iż w diecezjach tych ze względu na liczebnie małe wspólnoty lokalne nie będzie się organizować duszpasterstw narodowych, ani też tworzyć parafii personalnych”. Niemniej, stała obecność polskich księży w Finlandii od lat osiemdziesiątych zagwarantowała systematyczną opiekę duszpasterską tamtejszej Polonii. Obejmując ją posługą sakramentalno-liturgiczną, religijno-kulturową i społeczno-charytatywną.
The reason why Poles lived in Finnland was their military service in the czarist army. The Polish soldiers stationed in this country originated the reviva of Catholicism. Their pastoral care was entrusted to Dominicans. In the years of 1857-1860, Fr. Ignacy Gorbacki supervised the building of St. Henry’s garrison church in the suburs of Helsinki. On April 3rd, 1917, an association called „Polish Union in Helsingforsa.ie” was established. The history of the Polish diaspora in Finnland was then the history of the Polish Union. Pastoral care was provided by Rev. Adolf Carling. After World War II the then ordinary bishop of Finnland, Bishop Wilhelm P. Cobben, met the diffciluties of pastoral care among Poles in his country. At a meeting with Polonia he offered his residence, and from October 1959 on a new parish building. The pastoral care for Polonia gathered momentum at the time when the Polish Grey Ursuli- nes arrived in Finnland. Unti 1974, the Poles there were without any permanent pastoral care. Occasionally Rev. Jan Bukowski from the Polish Catholic Mission from Sweden came. In March 1979 the Polish Union asked the Holy See to appoint a permanent pastor. The request was again sent to the Conference of the Polish episcopate in April 1980. On October 17, 1980, Rev. Ryszard Miś from the Congregation of the Sacred Heart of Jesus Christ came to Finnland. This Dutch province of the congregation was responsible for animation of astoral work in this country from 1907 on. Over the period of the recent twenty-five years thirteen Polish priests and one religious friar have experienced the Church in Finnland. The Catholic fellowship in Finnland is relatively small; the area of 320 ooo km2 is inhabited by more than 10.000 Catholics. Despite their small number, the Polish Catholics are a relatively large group within the local Church. They belong to a group of over 90 nationalities, using circa 70 languages. The Finns make up 45% of all Catholics. The Dehonians in Finnland run 5 out of 7 parishes. From 2001 to 2008 this diocese was run an ordinary bishop from Poland, bp Józef Wróbel SCJ. A Holy Mass in Polish is said at the cathedral in Helsinki on the first Sunday of every month at 1600. Holy Masses are said, if possible, in the places of Polish residence. Among the 22 priests working there only two are Finns. The largest number of them are Poles (9), and they are all Dehonians. Due to the small number of Poles in Finnland, the lack of Polish priests, it was not possible to organise a permanent pastoral care in this country. The main obstacle that made our fellow-countrymen „helpless” was „the Resolution of the Conference of the Episcopate of the Nordic Countries that in those dioceses, due to their small local fellowships, there will not be organised national astoral care, nor any personal parishes”. Nevertheless, the fact that Polish priests were always present in Finnland from the 1980s onwards safeguarded systematic pastoral care for Polonia there. They provided sacramental-liturgical, religious-cultural, and social- charitable ministry.
Źródło:
Studia Polonijne; 2010, 31; 25-45
0137-5210
Pojawia się w:
Studia Polonijne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Polonia w Luksemburgu (1918-1985)
Poles in Luxembourg (1918-1985)
Autorzy:
Nadolny, Anastazy
Powiązania:
https://bibliotekanauki.pl/articles/1985192.pdf
Data publikacji:
1984
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The article presents the history of the Polish ethnic group in the Great Dutchy of Luxemburg in 1918-1985. The Polish immigrant flow to the Dutchy has started after World War I. The first groups arrived from Westphalia, Belgium and France as well as from Poland particularly in 1937-1939. In the inter-war period about 5000 Poles lived in Luxemburg, there were the largest centres of Polish immigrants in the southern, industrial part of the Dutchy particularly in Esch-sur-Alzette. The emigrants were mainly employed in the mining industry. The immigrants arriving from Poland in 1937-1939 found jobs in agriculture in the northen part of the country. They set up a few socio-cultural and labour organizations: eg. The Catholic Union of Polish Workers and the Union of Polish Workers (Union Polonaise). Besides, in 1933 a school for Polish children was opened. Pastoral care was performed by the Polish priests from Belgium and eastern France. Only in a short period of September 15, 1930 till June 1, 1931 Rev. H. Majkowski lived and worked in Luxemburg. After World War II the Polonia in Luxemburg consisted of 3000 people. As a consequence of repatriation and emigration 1500 Poles remained there in 1950 and finally 1000 in 1970. New labour organizations came to existence: the Union of Polish Christian Workers and the Polish Union. There were two Polish schools and a group of Polish folk singers and dancers. The following priests worked in Luxemburg then: W. Kotowski SVD, A. Müller OMI, J. Thiel OMI and J. Adamczyk OMI.
Źródło:
Studia Polonijne; 1984, 8; 93-118
0137-5210
Pojawia się w:
Studia Polonijne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Dzieje Polaków w Chile
A history of Poles in Chile
Autorzy:
Smolana, Krzysztof
Powiązania:
https://bibliotekanauki.pl/articles/1965449.pdf
Data publikacji:
2019-07-11
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
This article is an attempt at a systematic presention of the history of groups of immigrants from Poland from the turn of the eigthteenth century to the 1950s. The Poles in Chile were above all scholars, craftsmen, workers, and priests. Thez lived scattered througout the whole territory of Chile, although the largest settlements were in Santiago and Valparaiso. Scattered, few in number, lacking conflicts with the surrounding Chilean population, the Poles formed their own organizations only in certain circustances. The first was formed in 1916 when the Polish Fund Committe of Chile was organized to aid victims of the European war. Based on this organization, the 1. Domeyko Polish Cultural Club was formed, but its activity ceased around 1920. Efforts were made to organize material assistance for Poland and Promote thr Polish cause; a dozen or so volunteers even joined the Polish Army. The next important stage in the history of Chile’s Polonia was the period after 1945, when the Polish population of Chile reached its highest level, 1000-1200 people. Numerous organizations were thenesteblished, and the sole Polish-language periodical "Polak w Chile” was also published. The common denominator linking the Polish population was opposition to the Communist government in Poland. Also discussed is the particular role of the Polish clergy in Chile, who from the middle of the nineteenth century carried out missionary activity among the Indians and then also within Polonia. They plazed an essential role in the maintenance of the national traditions of Chile’s Polonia.
Źródło:
Studia Polonijne; 1992, 14; 71-102
0137-5210
Pojawia się w:
Studia Polonijne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Polish Community in Great Britain
Polonia brytyjska
Autorzy:
Miziniak, Helena
Powiązania:
https://bibliotekanauki.pl/articles/31339143.pdf
Data publikacji:
2022
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Polacy w Wielkiej Brytanii
Zjednoczenie Polek
Zjednoczenie Polskie
Towarzystwo Pomocy Polakom
Poles in Great Britain
Association of Polish Women
Federation of Poles
Relief Society for Poles
Opis:
The article presents the activity of Poles in Great Britain in the 20th century, beginning with the end of World War II, when a large group of Polish refugees and veterans settled in the UK. In 1947, the Federation of Poles was established to represent Polish community in Great Britain. The Association of Polish Women (1946) and the Relief Society for Poles (1946) were also formed at the same time. The article shows the involvement of the Polish community in Great Britain in the context of Polish history. This involvement included the organisation of anti-communist protests, carrying out various actions to inform people about the situation in Poland, organising material aid, supporting Poland at the time of the system transformation, and supporting Poland’s accession to the European Union. Over the decades, the Polish community in Great Britain has managed to set up numerous veterans’ and social organisations, Polish schools, it also built churches in order to preserve Polish culture abroad.
W artykule ukazano działalność Polaków w Wielkiej Brytanii w XX wieku, począwszy od zakończenia II wojny światowej, kiedy liczna grupa polskich uchodźców i weteranów osiadła na terenie tego kraju. W roku 1947 w celu wyłonienia reprezentacji polskiego społeczeństwa w Wielkiej Brytanii powołano Zjednoczenie Polskie. W tym samym czasie powstały również Zjednoczenie Polek (1946) i Towarzystwo Pomocy Polakom (1946). Pokazane zostało zaangażowanie brytyjskiej Polonii w kontekście historii Polski, które realizowano poprzez organizowanie protestów antykomunistycznych,  prowadzenie różnego rodzaju akcji informujących o sytuacji w Polsce, organizowanie pomocy materialnej, wspieranie Polski w momencie transformacji ustrojowej, wspieranie przystąpienia Polski do Unii Europejskiej. Na przestrzeni dekad Polonia w Wielkiej Brytanii zdołała powołać liczne organizacje kombatanckie i społeczne, polskie szkoły, budować kościoły w celu zachowania polskiej kultury na obczyźnie.
Źródło:
Studia Polonijne; 2022, 43, Specjalny; 49-61
0137-5210
Pojawia się w:
Studia Polonijne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Integracja religijna Polaków we Francji
Religious integration of Poles in France
Autorzy:
Gruszyński, Jan
Powiązania:
https://bibliotekanauki.pl/articles/1991314.pdf
Data publikacji:
1981
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The article is part of the doctor's thesis La communauté polonaise en France de 1919 à 1975 Problèmes de l'intégration des trois générations written in 1977 at the Sorbonne. It is based on sociological research carried on at intervals in the years 1969-1975, to which 600 persons were subjected. They came from three generations (emigrants, their children and grandchildren) representing various social-professional groups in the biggest Polish agglomerations in France. The integration processes of Poles and persons of Polish descent with the French society are presented in the economic, psycho-social, cultural political and religious fields. The present article only discusses the religious integration. The introduction to the article gives the definition of the religious integration. Then polish ministration establishments and centers of religious life in France, taking into consideration their legal situation during the period since the end of World War II to recent years, are presented. At present there are over 80 Polish ministration establishments subordinated to the Polish Catholic Mission in Paris. Next the article discusses those Polish Catholic organizations, which are closely connected with the ministration establishments. In recent years some organizations, both religious and social-cultural, have been undergoing a serious crisis. A considerable amount of space is devoted to the religiousness of the three generations of the Polish community in France. The Polish emigrants in France are homogeneous with respect to religion. There are no significant differences in the frequency of religious practices in the inter-generation section. About one-third of all the subjects are regularly practicing Catholics; similarly, one-third perform the religious practices not regularly, and over 20% have declared that they are not practicing Catholics at all. More than 60% participate in Polish services and religious celebrations. According to the data from the Polish Catholic Mission's inquiry, in the 60-ies Polish priests had permanent or frequent contacts with 250 000 Poles and persons of Polish descent. The older emigrants usually participate in Polish services. However, their children and grandchildren have adopted many French religious customs, among others, more frequent going to communion. Polish immigrants have brought a lot of spiritual values to the French society and by their affiliation to Polish ministration establishment they have enriched the French local Church in the religious respect, and at the same time they have adopted a lot of religious contents from the French Church, and hence a considerable process of integration, understood as a mutual exchange of values, has taken place.
Źródło:
Studia Polonijne; 1981, 4; 159-176
0137-5210
Pojawia się w:
Studia Polonijne
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-15 z 100

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