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    Tytuł:
    Tożsamość etniczna w psychice emigranta
    Ethnic Identity in the Emigrants Psyche
    Autorzy:
    Mostwin, Danuta
    Powiązania:
    https://bibliotekanauki.pl/articles/1971229.pdf
    Data publikacji:
    1987
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    Having psychological, psychiatrical, biological, anthropological, sociological and philosophical data, the author attemps to develop the structure of an individual identity, and to come up with a definition which would answer the question: who am I? Different descriptions of identity found in American authors have been presented in this article. The author takes advantage of them in order to give her own complete holistic definition of identity. She delineates four elements present in the identity of every individual: 1) genetically inherited characteristies;2) characteristies acquired through family socialization;3) characteristies acquired through re-socialization;4) self-evaluation reganding one's own status, role, potential, priorities of values, obligations, abilities, group solidarity, nationality, religion and ethnic belonging. The author regards the ethnic identity as an integral element of the individual's identity which is especially active in his or her psyche on account of emigration. The article introduces and explains among others the notion of psychical immunology. It allows to analyse the process of emigrant's acceptance or rejection of the culture of the new environment. This notion provides for a better understanding of the processes which take place in emigrant's psyche and lead to changes of his or her identity and to the development of a "third value". In her conclusion the author states that she regards ethnic identity as a special "colouring" of the emigrant's identity. She considers it also as an element which deeply infiltrates the whole psychical structure of an emigrant and the creative processes which take place in it.
    Źródło:
    Studia Polonijne; 1987, 11; 91-117
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Stowarzyszenie Emigracji Polskiej w Kalifornii „Samopomoc” 1950-1975
    The Polish Emigrants Association in California “Samopomoc”, 1950-1975
    Autorzy:
    Nowiński, Czesław
    Powiązania:
    https://bibliotekanauki.pl/articles/1963424.pdf
    Data publikacji:
    2019-07-27
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    Knowledge of the Poles who immigrated to the United States is relatively good. However, we know little about the assistance given to newcomers by Poles who arrived to America earlier. The Polish Immigrants' Association in California “Samopomoc” (1950-1975) was formed, among others, on Anna Górska's initiative in Los Angeles in 1950, in order to set proper conditions for Polish immigrants, mainly going to the States after World War II to settle down there. The aim of the association was also to find jobs for the newcomers, to help them learn English, to prepare them for the examination qualifying to obtain American citizenship, to help them get the licence to set up a business and pass the driving test. However, the most important task for “Samopomoc” was to defend the Polish language, to preserve the national heritage and to transmit it to the next generations; which boils down to supporting the national spirit, preserving the Polish culture, the native tongue, customs and the Catholic morality, knowledge of the history of Poland, as well as uniting the new immigrants with the whole of the Polish circles. These tasks were carried out by “Samopomoc” very well. Apart from that, owing to the Polish doctors' and lawyers' public spirit, it secured free medical and legal assistance to all the Polish immigrants. Doctor Tadeusz Mrozowski was the most active person in this respect; he even used to go to the railroad station to meet the newcomers there. All the activities of “Samopomoc” were coordinated by the Managing Board, with the help of members of the Association. Moreover, within the Board there was the Social Welfare Department in which a few people worked, one- or two-people Event Department, and outside the Managing Board – the Control Board and the Court of Arbitration. The number of members of “Samopomoc” increased from 85 in 1950 to 235 at the beginning of 1954 and to 315 in 1958. The Association did not have its own premises; it resided in a hired office. As soon as the initial period of its existence, “Samopomoc” joined the State Polish American Congress and it became a shareholder of the Polish Home of the Polish American Congress. It published a magazine entitled “Komunikaty” that was soon renamed “Samopomoc-Komunikaty”. It also had its column in the monthly “Nasze Sprawy”. The Association, basing on the membership fees, organized many sorts of social meetings for the post-war immigrants; they often included lectures, dances and balls, as well as other kind of events aiming at integrating the newcomers, and giving them aid from the financial means obtained in this way. In this kind of activity “Samopomoc” especially took care of young people, especially those who were students, by supplying them with stipends, giving them loans, etc. It cooperated with Polish American organizations set up by the newly arriving immigrants. It was active in the life of American cultural organizations, staging exhibitions showing Polish culture and art. With Anna Górska's active inspiration, already at a very early stage a center was developed – that was affiliated with “Samopomoc” – of independent Polish creative work, and soon five autonomous departments were established, such as a Polish school, theatrical and sports sections, a youth club and a Ladies' circle with an education section. With time, from autonomous departments separate social organizations evolved, such as “Polonia” Sports Club, Polish School Organization, or Polish Theater; a choir called “Hejnał” and a dance group “Krakusy” were established, both supported financially and morally by “Samopomoc”. The Association contributed a lot of work, which is proven not only by the effort necessary to organize the events, but first of all by the level of financial outlay for assisting the immigrants. During the twenty-five years of work (1950-1975) “Samopomoc” spent at least 50 thousand dollars to this aim; during the first fifteen years (1950-1965) it was exactly $32, 806.86. The work of “Samopomoc” was the more so generous that in the whole twenty-five years none of its members-activists received any money; everyone treated it as welfare work only. Nearly from the very start “Samopomoc” tried to keep contact between the Polish immigrants and so it strove for building its own center, that is a building in which new arrivals from Poland could meet from time to time, talk about their common problems, and share the news from their homeland. After a few vain attempts at buying some land on which to build a house, “Samopomoc” finally joined the River's End Polish Center established by American Polish organizations, and paid it $25,000 in 1971. The formal union of “Samopomoc” and the Polish Center took place in 1975. Practically this meant the end of the Polish Emigrants' Association in California “Samopomoc”. The new organization – The Polish Center – that is open for all the Polish Americans, has been working until now.
    Źródło:
    Studia Polonijne; 2004, 25; 141-192
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Przemówienia papieża Jana Pawła II do emigracji polskiej i Polonii (1979-2003)
    Pope John Paul II’s Speeches Given to the Polish Emigrants and the Polish Community Abroad
    Autorzy:
    Dzwonkowski, Roman
    Powiązania:
    https://bibliotekanauki.pl/articles/1963048.pdf
    Data publikacji:
    2019-07-27
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    During his pontificate Pope John Paul II made 104 foreign journeys and visited 130 countries. In 45 countries he met members of the Polonia (Polish Community Abroad), Polish emigrants and members of the Polish national minority in Latvia, Lithuania, Belarus and Ukraine. This happened in 19 European, 8 African and 9 South American countries. Moreover, the Pope met Poles in Japan, Australia, New Zealand and Kazakhstan. During the meetings he made speeches they had expected. He also spoke to Polish pilgrims coming to Rome from various countries of the whole world. There were more than 70 such speeches. In them, the Pope ponders on the problems that Poles face when leaving their country and settling down abroad. They can be reduced to two basic ones. They are: maintaining their own spiritual identity based on Christian values in the Polish culture gained in their homeland, and integration with the nations living in the country they are going to settle. The Pope indicates that maintaining one’s own Christian identity is a necessary condition for having respect for oneself and for bringing a valuable contribution to the culture of the target countries. Integration in the meaning of joining the life and culture of the target countries, with maintaining the basic values of the Christian Polish culture is considered a necessary social process by the Pope.
    Źródło:
    Studia Polonijne; 2008, 29; 7-33
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    „Tydzień Emigranta Polaka” w Polsce międzywojennej − przebieg i znaczenie
    “The Polish Emigrants Week” in Poland before World War II – its course and significance
    Autorzy:
    Plewko, Jadwiga
    Powiązania:
    https://bibliotekanauki.pl/articles/1964786.pdf
    Data publikacji:
    2019-07-27
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The article discusses the causes, course and significance of the celebrations of “The Polish Emigrant's Week” that was organised on the whole territory of Poland in June 1930. The aim of this event, which had been prepared as a large scale one by committee in Warsaw that had numerous branches in the provinces, was: 1) raising the consciousness of the Polish society with respect to the proportions and significance of emigration from Polish lands to different countries. It also stressed the need of and profits from maintaining contacts and bonds between the several million mass of Poles living abroad and their homeland for both Poland and the emigrants; 2) raising funds for the construction of the Polish Emigrants’ Home in Warsaw that would concentrate state and community institutions working for the welfare of emigrants leaving Poland. The course of the “Emigrant's Week” is shown on the basis of archival records and press articles, and it presents the activity of State, community and Church officials in propaganda, cultural-educational and financial fields. Special attention is focused on the course of the “Emigrant's Week” in the area of East Małopolska (Little Poland), i. e. in the Lvov, Stanisławów and Tarnopol provinces where the phenomenon of emigration was especially intensive and complicated because of the ethnic composition of the population inhabiting that area. Poles, Ukrainians and Jews joined the work on the “Emigrant's Week”. The basic task here was to raise funds necessary to complete the construction of the Emigration Home in Lvov for emigrants belonging to all the three nations. The idea of building the Emigration Home had its roots in the necessity to secure protection against exploitation by illegal emigration agents to the masses of emigrating people. It was also supposed to provide help in gaining information about the immigration opportunities in different countries, about the social, economic and legal conditions prevailing in them, job markets for emigrants, formal requirements connected with obtaining passports, booking ship or railway tickets as well as securing decent conditions of transport to the border (night’s lodging, food) and during the travel to one’s destination. The Home was opened and blessed in 16 June 1930. On the territory of East Małopolska the action was repeated, albeit on a smaller scale, as “Emigrant's Day”, in the autumn of 1931.
    Źródło:
    Studia Polonijne; 2000, 21; 239-261
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Duszpasterstwo a tożsamość etniczna emigrantów
    Pastoral Care and the Ethnic Identity of Emigrants
    Autorzy:
    Bakalarz, Józef
    Powiązania:
    https://bibliotekanauki.pl/articles/1971221.pdf
    Data publikacji:
    1987
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The relation of pastoral activity to the ethnic identity of emigrants is a current problem. In order to define the model of this relation the Church takes into consideration two basic criteria: the dignity of a person and the unity of the Church. These criteria are, as it were, two poles orientating the Church's teaching and activity in this matter. Hence, four principles can be drawn according to which the pastoral activity: a. respects and strengthens the ethnic identity of emigrants; b. facilitates the openness of the ethnic groups to other societies; c. supports the Church's integration which contributes to the development of the original identity; d. rejects extreme and nationalistic attitudes, e.g.an artificial uniformism (assimilation), or false particularism. The influence of pastoral care on ethnic identity is a complex and many-levelled process. The following pastoral factors play a decisive role here: a. Catholic religion itself which is a symbiosis of faith and culture (inculturation of faith); b. pastoral ministration which has a certain cultural function in the emigrant environment; c. an ethnic parish which integrates the society of emigrants; d. an ethnic priest who is the leader and spiritual patron of the ethnic fellowship; e. different groups and Church institutions which respectively protect and develop the ethnic identity of emigrants.
    Źródło:
    Studia Polonijne; 1987, 11; 151-173
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Organizowanie opieki nad wychodźcami przez duchowieństwo Królestwa Polskiego
    The Kingdom of Poland: Clergy’s Work for the Welfare of Emigrants
    Autorzy:
    Gajewski, Stanisław
    Powiązania:
    https://bibliotekanauki.pl/articles/1991625.pdf
    Data publikacji:
    1976
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    Owing to the liberties granted the Church in the Kingdom of Poland after the revolution of 1905-1907, the Catholic clergy could take up social work, including the welfare of emigrants. Two Societies for Protection of Emigrants were founded in the Kingdom. The Warsaw Society was set up due to the efforts of the clergy from the diocese of Kujawy and Kalisz (Fathers Jan Stanisław Żak, Wojciech Helbich, Marian Fulman and Idzi Radziszewski). The Society in Płock acted by the Catholic Union. Father Adolf Szelążek, Rector of the Catholic seminary, seemed the most prominent social worker in the diocese of Płock. Shortage of social workers, particularly priests, and lack of .funds caused certain slackness on the part of the Societies. Above all they cared for the seasonal emigrants during their winter stays in the native country (religious instruction, talks on legal and economic problems) and kept in touch with them when they moved abroad, mostly by means of correspondence. It was postulated that clergymen should visit emigrants in the countries of their employment. These plans however were never fully realized owing among others to the reluctance of the clergy of Germany where most emigrants went. Although the majority of parish clergy were not particularly intersted in the welfare of emigrants, central action demanding reports and detailed statements before consistories forced them to take up the problem. Clergymen of two dioceses, Kujawy and Kalisz, and Płock were the most active, but priests from other dioceses also worked for the welfare of emigrants protecting them against exploitation. They paid, though, more attention to religious questions than to economic problems as the soluton of the latter was not within their powers.
    Źródło:
    Studia Polonijne; 1976, 1; 149-159
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Działalność franciszkanów wśród Polonii 1772-1976
    The Activities of the Franciscans (OFMConv) among Polish Emigrants Emigrants 1772-1976
    Autorzy:
    Zwiercan, Antoni
    Powiązania:
    https://bibliotekanauki.pl/articles/1991406.pdf
    Data publikacji:
    1979
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The activities of the Franciscans (OFMConv) among Polish emigrants are presented from a historical point of view. The work covers the period from the first partition of Poland (1772) to 1976. Since World War II work among Polish emigrants has been carried on by two provinces in Poland (the Cracow and the Warsaw provinces) and two Polish provinces in America, St. Anthony’s and St. Bonaventura’s. This mostly includes parish work, accompanied by cultural and social actions. Radio broadcasts and publishing are a special area of the Franciscans’ activity. The Outline presents a broad spectrum of the work of the Polish Franciscans among Polish emigrants throughout the world. In Europe (Ch. I), Polish friars have gradually built up their activity in Italy, Turkey, Roumania, the Soviet Union, Denmark, Germany, Belgium and England. In Italy they have been working since 1774, chiefly as confessors to Poles at St. Peter’s basilica in Rome and in the Franciscan sanctuaries of Assissi and Padua. Particularly devoted ministry has been conducted by Romuald Józef Filonowicz, the pastor of all Poles in Turkey, and Rafał Kiernicki, the pastor of the parish of Lwow, and two other Franciscans in the Soviet Union. Polish monasteries under the jurisdiction of the provincials residing in Poland have been set up in three European countries: at Santa Severa near Rome in Italy (1972). at Laxton Hall in England (1973) and in Essen in the German Federal Republic (1976). In America (Ch. II), the activity of Leopold Bonawentura Moczygemba, „the father of all Polish parishes in the United States”, was of outstanding importance for the Polish emigrants there. He founded the first Polish parish on American soil at a Texas settlement called Panna Maria, in 1855. Father Jacek Fu- dziński founded Polish monasteries associated with parishes, and in 1906 he set up the Polish Franciscan province in the Unitet States. Provincial Justyn Figas in 1931 started religious radio broadcasts, which are now continued by Kornelian Dende. Religious broadcasts in Polish, the so-called „Rosary Hour”, transmitted by about 50 stations, have been reaching several million listeners of Polish extraction in both the United States and Canada. In December 1973 the two Polish Franciscan provinces in the United States counted 450 friars working in 73 monasteries and 52: parishes. In Canada, a provincial custody was created in 1974 embracing four parishes in Montreal and a post of seasonal ministry in the parish of Wilno in Ontario. The Mission of Blessed Maksymilian Kolbe, set up by Augustyn Januszewicz in the town of Uruaçu (Brasil) in 1974, is planning to expand its ministry by opening a publishing house at Sao Antonio, not far from the capital city of Brasilia. The Franciscan activity among Poles in Africa and Asia (Ch. Ill) was reduced after World War II. Ministry to Poles has developed in Australia, where it was organized5 by Polish Franciscans from the United States and Poland. The ideas and personality of Blessed Maksymilian Kolbe had a strong impact on Polish emigrants, who- spread thoughout the world the Milicja Niepokalanej (Militia Immaculatae), an organization founded by Father Kolbe in Rome in 1917. The periodicals edited by Maksymilian Kolbe reached Poles everywhere in the world. The cult of Blessed Maksymilian Kolbe has united the Polish emigrants and become for them the source of moral strenght and the fondation of their bonds with their native land. This was in particular to be seen during the beatification in Rome on October 17, 1971 and in the course of the subsequent celebrations in the Polish emigration centres. In 1971 the Polish centre of the Militia Immaculatae at Santa Severa near Rome was granted the status of the Militia Immaculatae Central for all the Poles outside- Poland. The press organ of the Militia Immaculatae for Polish emigrants is the „Rycerz Niepokalanej”, revived in October 1971.
    Źródło:
    Studia Polonijne; 1979, 3; 81-201
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Akcje duszpasterskie księży diecezji tarnowskiej wśród polskiego wychodźstwa sezonowego za granicą (1904-1913)
    Pastoral Actions of the Polish Priests of the Tarnów Diocese for the Polish Seasonal Emigrants (1904-1913)
    Autorzy:
    Piech, Stanisław
    Powiązania:
    https://bibliotekanauki.pl/articles/1984959.pdf
    Data publikacji:
    1985
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    Mass seasonal emigration from Galicia on the turn of the 19th century brought many moral damages to the emigrants — the youth in particular. The Polish Galician priests made hard efforts to evangelize the seasonal emigration to Germany. Weaker faith and lax morals were typical of the seasonal emigrants coming back to their native parishes for winter. Thus, every year some Polish priests were sent to Germany in summer to carry the pastoral services for the emigrants. In 1908 rev. M. Przywara worked in Saxony and Badeny. The next year rev. M. Jeż and rev. J. Smolka travelled there. The inquiry of the Consistory (1910) concerning the problem of emigration and the Diocesan Council of Pastoral Care for Emigrants founded by bishop Leon Wałęga in 1911 contributed a lot to better pastoral services. In 1912 the following priests left for Saxony: M. Przywara, S. Müller, T. Stawarz and J. Szewczyk; in 1913 rev. P. Maciaszek joined them. Besides, in 1909 rev. I. Górka went to France and in 1912 rev. J. Kaliciński to Westphalia. Rev. K. Szczekiik worked occasionally in Switzerland. In 1904-1913 10 Polish priests, catechists of the Tarnów diocese in particular, were active among the Polish workers abroad. They performed 12 pastoral actions there.
    Źródło:
    Studia Polonijne; 1985, 9; 83-101
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Udział emigrantów polskich w życiu politycznym i ekonomicznym nowożytnego państwa greckiego (1821-1918)
    The Participation of Polish Emigrants in Political and Economical Life of Modern Greece (1821-1918)
    Autorzy:
    Knopek, Jacek
    Powiązania:
    https://bibliotekanauki.pl/articles/1964018.pdf
    Data publikacji:
    2019-07-27
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The paper sought to present the number of Poles and their participation in the political and economical life of modern Greece. The chronological frameworks of the publication range from the outbreak of Greek rising for independence in 1821 (when Greece remained under Turkish domination) to the end of the First World War in 1918. The main question posed here is to determine the reason why Polish emigrants were in Greece, what they did there and what role they played in this country in the nineteenth century and in the beginning of the twentieth century. As regards bibliographical sources, they constitute archival data, memoirs, and the press published in Poland under partition. In addition, the paper is based on literature about the migration of Poles to Athens and other places. The history of the Greek nation in the nineteenth century was in a way similar to the history of the Polish state. Both nations attached much importance to the struggle for national independence. Greece, however, gained independence earlier than Poland, but in the nineteenth and twentieth centuries it fought for independence in all territories which ethnically belonged to Greece. Therefore Poles participated in all political events important for the Greek state in the years 1821-1918. They arrived in Greece after the fall of the 1848 rising in Europe and fought in the Greek rising. They acted at the Turkish-Greek border after the end of the Crimean war and sided with Greeks in their struggle against Turkey, their everlasting enemy. Poles took part in the modern life of Greece, both individually and collectively. This fact has decided about the layout of the paper divided into two parts. The first part shows the collective contribution of Polish emigrants to the political life of Greece, and the second part is about the individual attitudes that Poles adopted in politics and economics there. One can divide the history of Polish migration till the twentieth century into several stages. The first one consisted of emigration from the pre-partition period; the second one is political migration in the name of independence; the third one is mass labour migration, which started in Polish territories in the second half of the nineteenth century. The first and the last form was not practically reflected in this part of the Balkans. Therefore the majority of people who arrived in Greece in the period under discussion constituted political emigration. Despite a small group of Polish migrants settled at the bottom of Acropolis in the nineteenth and at the beginning of the twentieth centuries, a few of them were satisfied in their career and obtained high ranks in the army and administration. A reflection of Polish migration to Greece in that period was kinship between Andreas Papandreu, several times prime minister of contemporary Greece, and Zygmunt Mineyko whose descendants have lived until today in Poland and Greece.
    Źródło:
    Studia Polonijne; 2002, 23; 57-78
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Audycje dla ludności polonijnej w Radiu francuskim 1945-1985
    Programs for Polish emigrants Broadcast by the French Radio in the years 1945-1985
    Autorzy:
    Talko, Leszek
    Powiązania:
    https://bibliotekanauki.pl/articles/1965923.pdf
    Data publikacji:
    1986
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The author presents an outline of the history of the programs broadcast by the French Radio for Polish emigrants as well as for listeners in Poland. They have been broadcast for over fifty years now. They were broadcast by stations in Lille, then in Paris and Toulouse. Prom the outbreak of World War II to Prance’s capitulation in June 1940 they played a great role in keeping communication with Poland. Polish political leaders and many other outstanding Poles delivered messages and speeches through these stations. The programs were resumed in 1944 in Lille and Toulouse. By the end of that year the Polish section of the French Radio was organized and it has existed up to the present moment.
    Źródło:
    Studia Polonijne; 1986, 10; 323-332
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Współżycie społeczne polskich i ukraińskich wychodźców w Kanadzie (1896-1939)
    The Social Coexistence of Polish and Ukrainian Emigrants in Canada (1896-1939)
    Autorzy:
    Romaniszyn, Krystyna
    Powiązania:
    https://bibliotekanauki.pl/articles/1985610.pdf
    Data publikacji:
    1984
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The aim of the article is to present the complexity of the process of ruthenization of the Polish emigrants in Canada. The analysis of the problem has been conducted in the historical- -sociological perspective. The starting point for the analysis is the conviction that from the very beginning both Ukrainian and Polish population took part in the exodus from the Polish territories (especially from East Małopolska), and then from the reborn Poland to Canada. The Ukrainians were more numerous. These facts as well as founding settlements in Canada in common colonies or in close neighbourhood favoured the assimilation of the Polish and Ukrainian emigrants. An analysis of the data has led to the conclusion that of these two cultures the Ukrainian culture and community proved to be stronger. As a result of the coexistence of the two communities, a process of assimilation of Polish emigrants to the culture of Ukrainian emigrants took place. The assimilation comprised two spheres; language and customs. Another conclusion from the analysis is that the assimilation process followed a different course in different generations and depended on the time of emigration. The coexistence of Polish and Ukrainian emigrants who arrived and settled in Canada before World War I was peaceable and was a continuation of patterns from the native country. World War I and the war of 1919-1920 brought significant and unfavourable changes of this pattern. The antagonism which arose in Małopolska between the two nations was transferred to Canada. It had a restraining effect on the assimilation process. The fact that a new wave of emigration from Poland arrived and settled in Canada had a similar effect. The newly arrived Polish emigrants proved to be less open the assimilating influence of the Ukrainian culture and community. In describing the assimilation process it is important to differentiate between the generations of those who left the native country, i.e. the father generation, and the generation of those who were bom and brought up in Canada, i.e. the son generation. In the father generation the ruthenization process, if it took place, was brought about in the above mentioned spheres of language and customs. Paradoxically, it was accompanied by a lasting sense of Polish national identity, expressed in declarations like „I am Polish”. A complete assimilation, including a loss of the sense of Polish national identity, if brought about, concerned only the son generation. The statement that in those cases of complete ruthenization of Polish emigrants’ descendants the assimilation to the Ukrainian emigrants’ culture constituted a transitional stage in the assimilation to a global society, remains hypothetical. The analysis has shown, that religion was the sphere, which was not included in the ruthenization process. The catholic faith proved, both in the father and son generations, to be the most lasting and imperishable inheritance from the forefathers. This is the most important conclusion from the analysis of the complex process of ruthenization of Polish immigrants to the culture and community of Ukrainian emigrants.
    Źródło:
    Studia Polonijne; 1984, 8; 213-226
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Rola i zadania wychodźstwa polskiego w Szwecji w latach 1945-1980 w świetle publicystyki emigracyjnej
    The role and tasks of Polish emigrants in Sweden in the years 1945-1980 in the light of émigré journalism
    Autorzy:
    Kłonczyński, Arnold
    Powiązania:
    https://bibliotekanauki.pl/articles/1962987.pdf
    Data publikacji:
    2019-07-27
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    After the end of the Second World War in 1945 there were about 15 thousand Polish citizens in Sweden. During the next few years half of them re-emigrated to Poland. Those who remained in Sweden brought to life several different organizations. Periodicals such as „Wiadomości Polskie”, „Jedność”. Kwartalnik kulturalno-polityczny Polskiego Związku byłych Więźniów Politycznych, „Polak. Przegląd Tygodniowy” became political and cultural promoters among members of the Polish diaspora. In the nearly 40-year-period that is presented in the article Polish emigrant circles in Sweden set themselves one superior political aim – it was the struggle for regaining Poland's complete sovereignty. However, there often appeared quite different points of view on the role that should be played by Polish emigrants with respect to Poland. They were mainly postulates of giving mutual help, of taking care of maintaining the Polish culture and language, as well as of being active in the economic field. The émigré press was limited by the meager publishing possibilities; the magazines did not appear regularly and their circulation was small. Observation of Swedish political life was very important for formulating the tasks facing the emigrants, which resulted in constantly emphasizing the democratic values in the development of countries and nations.
    Źródło:
    Studia Polonijne; 2009, 30; 287-302
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    „Wobec wielkich potrzeb naszego wychodźstwa...” – polscy Misjonarze Oblaci Maryi Niepokalanej w perspektywie Kapituły Generalnej 1926 r.
    “Confronted with the great needs of our emigrants…” – Polish Missionaries Oblates of Mary Immaculate in the perspective of the General Chapter 1926
    Autorzy:
    Zając, Paweł
    Powiązania:
    https://bibliotekanauki.pl/articles/1961835.pdf
    Data publikacji:
    2019-07-29
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    oblaci Maryi Niepokalanej
    duszpasterstwo emigracyjne
    formacja zakonna
    Missionary Oblates of Mary Immaculate
    emigration pastorate
    monastic formation
    Opis:
    Since the end of the 19th century Polish Oblates of Mary Immaculate have been involved in pastoral work in Polish emigrant communities in Canada and in West Europe. The Polish Province of the Congregation was established by priests who knew well about the needs and about the significance of this kind of service. In 1926 Polish Oblates were able to take part in the event that was most important for the Order, one with an international import – the General Chapter in Rome. From this perspective, on the basis of sources and Chapter documents, the article describes progress made in the development of Oblate structures in Poland that were established mostly with the thought of securing missionaries for Polish emigrants. In the years that followed the climax of 1926 these aspirations were slowly realized, laying the foundations of permanent involvement of Polish Oblates in the work in West Europe.
    Źródło:
    Studia Polonijne; 2012, 33; 117-140
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Poczucie tożsamości narodowej i religijnej wśród polskich emigrantów we Francji na podstawie wyników badania pilotażowego
    A Sense of National and Religious Identity Among Polish Emigrants in France Based on the Results of the Pilot Study
    Autorzy:
    Uklańska, Katarzyna
    Powiązania:
    https://bibliotekanauki.pl/articles/31339060.pdf
    Data publikacji:
    2022
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    emigranci polscy
    Francja
    badanie pilotażowe
    wartości religijne
    wartości patriotyczne
    parafia
    Polish emigrants
    France
    pilot study
    religious values
    patriotic values
    parish
    Opis:
    W artykule zostały zaprezentowane wyniki badania pilotażowego przeprowadzonego pod koniec 2019 r. wśród Polaków mieszkających we Francji. Badanie dotyczyło kwestii łączności identyfikacji religijnej i narodowej wśród emigrantów z Polski oraz transmisji wartości kultury polskiej, wartości narodowych i religijnych przez polskie parafie. Niniejsza publikacja dotyczy natomiast fragmentu tych badań – poczucia przynależności narodowej, dumy oraz wstydu ze swego pochodzenia, przejawów patriotyzmu wśród badanych emigrantów polskich we Francji oraz odpowiedzi na pytanie, na ile polskie parafie we Francji podtrzymują w nich poczucie tożsamości narodowej i religijnej, a także jaki jest ich stosunek do tego przekazu realizowanego przez parafie. Wyniki wskazują na to, że przebadani polscy respondenci we Francji czują się Polakami, są dumni ze swej polskości, czynnie wyrażają swój patriotyzm, co jednak niekoniecznie łączy się np. wychowaniem dzieci w duchu katolickim. Są również odbiorcami przekazu wartości narodowo-patriotycznych, jaki dokonuje się za pośrednictwem parafii (np. udział w mszach w intencji ojczyzny), jednak są zdania, że to nie jest głównym zadaniem parafii na emigracji. Przeprowadzone badanie miało charakter pilotażowy, a zatem w artykule zaprezentowany jest również komentarz dotyczący poprawności sformułowanego narzędzia badawczego i procedury badawczej.
    The article presents the results of a pilot study conducted at the end of 2019 among Poles living in France. The study concerned the issue of communication of religious and national identification among emigrants from Poland and the transmission of Polish culture, national and religious values by Polish parishes. This publication, however, concerns a fragment of this research – a sense of national belonging, pride and shame from its origin, manifestations of patriotism among the Polish emigrants surveyed in France and to what extent Polish parishes in France maintain their sense of national and religious identity, as well as their attitude to of this message carried out by parishes. The results indicate that the surveyed Polish respondents in France feel Poles, are proud of their Polishness, actively express their patriotism, which, however, is not necessarily connected, e.g., with raising children in the Catholic spirit. They are also recipients of the message of national-patriotic values that is carried out through the parish (e.g. participation in masses for the homeland), but they are of the opinion that this is not the parish's main task in exile. The study was of a pilot nature, so the article also presents a commentary on the correctness of the formulated research tool and research procedure.
    Źródło:
    Studia Polonijne; 2022, 43; 87-117
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Zorganizowane formy aktywności religijnej i społecznej polskich emigrantów przy parafii pw. Świętej Trójcy w Chicago w latach dwudziestych i trzydziestych XX wieku
    Organized Forms of Religious and Social Activity of Polish Emigrants in Chicago’s Holy Trinity Parish in the 1920s and 1930s
    Autorzy:
    Potaczała, Genowefa
    Powiązania:
    https://bibliotekanauki.pl/articles/1956470.pdf
    Data publikacji:
    2019-07-30
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    polscy emigranci
    towarzystwa parafialne
    rocznice narodowe
    parafie polonijne
    Polish emigrants
    parish societies
    national anniversaries
    Polish parishes
    Opis:
    Kościół Świętej Trójcy w Chicago zbudowano w 1873 roku. Po dwudziestu latach została utworzona parafia, gdzie duszpasterzami byli księża ze Zgromadzenia Krzyża Świętego. Najbardziej dynamicznie parafia działała w pierwszej połowie XX wieku. W latach 20. i 30. w parafii istniało ponad 50 towarzystw parafialnych, które prowadziły działalność zarówno religijną, jak i kulturalną oraz społeczną. Towarzystwa posiadały uporządkowane wewnętrzne struktury i podlegały nadrzędnej parafialnej organizacji, która koordynowała wszelkie wydarzenia parafialne. Towarzystwa wspólnie urządzały pikniki parafialne, bazary, bankiety itp., wspólnie przystępowały do spowiedzi i komunii św. Organizowanie obchodów narodowych i działalność charytatywna podlegały również odgórnemu zarządzaniu. Podstawowym źródłem, z którego czerpano informacje, był biuletyn parafialny, wydawany raz w miesiącu.
    The Holy Trinity Church in Chicago was built in 1873. Twenty years later, a parish was established where priests from the Congregation of the Holy Cross ministered. The parish was the most dynamically active in the first half of the 20th century. In the 1920s and 1930s, there were over 50 parish societies in the parish, which carried out religious, cultural and social activities. The societies operated in an orderly, structured way, and reported to a superior parish organization which coordinated all parish events. The societies jointly participated in the sacraments of Reconciliation and the Holy Eucharist, and organized parish picnics, bazaars, banquets, etc. The organization of national celebrations and charity activities were also subject to top-down management. The basic source of information was the parish bulletin, issued once a month.
    Źródło:
    Studia Polonijne; 2018, 39; 179-193
    0137-5210
    Pojawia się w:
    Studia Polonijne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
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