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Tytuł:
Bohaterowie epok w pamięci zbiorowej dwudziestowiecznego Lublina
Heroes of Various Epochs in the Collective Memory of the 20th Century Lublin
Autorzy:
Markowski, Marcin
Powiązania:
https://bibliotekanauki.pl/articles/1934238.pdf
Data publikacji:
2010
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
pamięć zbiorowa
Lublin
patroni lubelskich ulic
zmiany nazw ulic
nazwy ulic
collective memory
patrons of Lublin streets
changes in the names of streets
names of streets
Opis:
The beginning of the 20th century brought the world the First World War and the break-up of European powers. It also brought Poland independence, after more than one hundred and twenty years when it had been partitioned between three neighboring empires. A large increase in the number of Lublin's inhabitants, along with the development of the area of the city that followed the increase, caused an increase in the number of newly designed streets. The new lines of communication needed new names. Several, or even several dozen streets came into existence at one time, which favored giving them names connected with history. Additionally, the area of the town increased by absorbing the neighboring villages whose streets already had names. This caused overlapping of the names, which, in turn, made the town authorities solve the problem by giving one of the streets a new name. In the course of the 20th century the political situation in Poland changed, and this influenced the life of Lublin. Each new authority tried to make a sign of its presence in the town by organizing places of collective memory. Names of streets are a special area in the topography of the town, in which historical memory has always been handed down to next generations. The last period when Lublin belonged to the Polish Kingdom, which was part of the Russian Empire, comprises the years 1901-1915. In that time only two streets were given names commemorating important Poles: Frédéric Chopin and Wincenty Pol. Commemorative names started being given in Lublin when the Russian authorities were replaced by Austrian ones at the end of July 1915. The three years of Austrian rule in Lublin brought an increase in the area of the town and new names given to six communication lines. At that time five commemorative names were given in Lublin. In the twenty-year period between the World Wars the number of commemorative names increased from seven in 1918 to seventy-eight just before the outbreak of World War II. In 1919 a special commission was established in the town whose task was to prepare suggestions for changing street names in Lublin. After regaining independence the first changes in the names of Lublin streets were effected in August 1923. Forty-six streets were named or renamed then. In 1923 all the streets that had not had names received ones. The people after whom the streets were named in the period between the two World Wars may be divided into four groups: outstanding Poles, people connected with Lublin, poets and artists; a separate group was constituted by historical events. Among the groups the people who rendered service to the country are most numerous. Giving names to streets that could be ascribed to one of the five groups was especially frequent in the 1930s, when the village Dziesiąta was included into the town, and on both sides of Aleja Racławicka new streets were marked out for houses designed for military officers and civil servants. On the example of a few streets, like Narutowicza Street, Norwida Street or Staszica Street it is easy to see that the changes were also suggested by Lublin inhabitants. After establishing the General Government the Germans gave new names to Lublin streets and squares. They mainly changed those streets names that were connected with the Poles' fight against Germans. During the occupation a total of thirty-three street names were changed, and the remaining ones were translated into German, or the German words Strasse or Gasse were added to the Polish names. New names were given to the streets in the center of the town. Lublin's main square – Plac Litewski – was given the name of the leader of the Third Reich, Adolf Hitler. One of the obvious possibilities of erasing the Polish character of the town was changing the names of those streets that had been named after Poles. In this way the names of nine streets were changed, leaving only Chopin Street under the name of Chopin Strasse. After Lublin was liberated from the German rule in July 1944 the new authorities started changing the names of streets that had been introduced by the German authorities. Between July and November almost all the streets in Lublin were given back their pre-war names. Only three streets were an exception to this rule: Bychawska, Spokojna and Zamojska were renamed to Kunickiego, 22 Lipca and Buczka, respectively. The next changes were to take place in October 1945. On the occasion of the fifth anniversary of establishing the Polish Committee of National Liberation a common meeting was held of the Provincial National Council and the Town National Council. It was then that four socialist activists: Stanisław Dubois, Georgi Dimitrov, Małgorzata Fornalska, Marceli Nowotko, and the hero of socialist labor Wincenty Pstrowski were commemorated. In December 1949, on the occasion of Joseph Stalin's 70th birthday, the Club of Councilmen of the Polish United Workers' Party put forward a proposal concerning commemorating “the Leader of Humanity” by giving the name of Comrade Stalin to Lublin's main square, Plac Litewski. During the extensive change of names effected in March 1951 as many as twenty-one street names connected with the Church were changed. Among the new street names four commemorated heroes of the new political system: Rosa Luxemburg, Hanka Sawicka, Lucjan Szenwald and Ludwik Waryński, and one concerned the Communist ideology: Heroes of Labor Street. In the Stalinist period, in the years 1944-1956, twenty commemorative names that the new system considered right were given to streets. Among them only two did not survive the test of time and disappeared from the town plans in the autumn of 1956. In the Stalinist period people connected with the struggle for independence during the First World War and the Polish-Bolshevik War disappeared from street names for the whole period of the Polish People's Republic. During Władysław Gomułka's rule sixteen commemorative names connected with the workers' movement were given in Lublin. In the center of the town six streets received new names, including one that was newly marked out (Jana Hempla Street). In the decade of Edward Gierek's rule thirteen names connected with the ideology of the Polish People's Republic were given. Most of them commemorated heroes of the Communist Party of Poland. In the first half of the 1970s the country prepared for celebrating the thirtieth anniversary of the PPR. The new housing estate in Kalinowszczyzna was given the status of the Estate of the Thirty Years of the Polish People's Republic. During the last decade of the PPR only two streets were given names connected with the Communist ideology. In 1989 party ideologists who gave new names to streets were replaced by experts. In the period of transformation from the socialist system to the democratic one a special team was established consisting of nine people headed by dr. Mieczysław Buczyński who in 1964 had written a master's dissertation at the Maria Curie-Skłodowska University. The subject of the thesis was the etymology of Lublin street names, and later he also worked on the names of parts of Lublin, as well as on Slavonic geographical names. Despite the systemic transformation and a lot of changes in the names of streets effected in the years 1989-1991, ten heroes of the Communist system have survived as patrons of Lublin streets. Analyzing the plan of Lublin of 2001 we can find thirteen names of streets that because of their ideological meaning would be more adequate for the previous epoch.
Źródło:
Roczniki Humanistyczne; 2010, 58, 2; 253-284
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Liturgische Texte zu ehren der heiligen drei Könige
Liturgical Texts in Honor of the Saint Three Kings
Teksty liturgiczne ku czci Świętych Trzech Króli
Autorzy:
Puszcz, Teodor
Powiązania:
https://bibliotekanauki.pl/articles/2035172.pdf
Data publikacji:
2020-02-06
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
podróż
pielgrzymka
modlitwa za pielgrzymujących i podróżujących
opieka Boża
święci patronowie
św. Trzej Królowie
aniołowie
travel
pilgrimage
liturgy for travelers
pilgrims and sailing on the sea
God’s protection on the way
Saint Three Kings
saint patrons
angels
Opis:
W niniejszym artykule chodziło o ukazanie czytelnikowi bardzo małego fragmentu z o wiele szerszego zagadnienia: Liturgia dla podróżujących, pielgrzymów i pływających po morzu. Na podstawie badań okazało się, że Kościół, jak wynika z pierwszych spisanych źródeł liturgicznych, tzn. sakramentarzy, a potem zwłaszcza, u szczytu średniowiecza, z pontyfikałów, mszałów i rytuałów troszczył się o tych ludzi poprzez przygotowanie odpowiednich tekstów liturgicznych. Należy wymienić tutaj formularze mszalne: Pro iter agentibus, Pro peregrinantibus i Pro navigantibus. To pierwsza grupa. Drugą grupę stanowią obrzędy błogosławieństwa osób udających się w podróż lub na pielgrzymkę (Ordo ad servicium peregrinorum faciendum) bądź ich utensyliów podróżnych, takich jak torba, laska, krzyż i płaszcz (Benedictio ad baculum et ad peram) oraz obrzędy po powrocie z pielgrzymki czy podróży (Benedictio peregrinorum post reditum). Z tego bogactwa modlitw niewiele formuł w liturgii posoborowej pozostało w użyciu. Osobny i bardzo interesujący rozdział stanowią teksty liturgiczne, które są związane z patronatem niektórych świętych, takich jak św. Jakub Starszy, św. Rafał Archanioł, św. Julian i św. Krzysztof oraz Święci Trzej Królowie. W przypadku Świętych Trzech Króli, którzy uważani byli w średniowieczu za patronów podróżujących i pielgrzymów i których relikwie w katedrze kolońskiej ściągały zarówno  nowo koronowanych królów, jak i rzesze innych pielgrzymów z całej Europy, chodzi o pierwszych pielgrzymów epoki chrześcijańskiej, którzy odbyli pielgrzymkę do nowo narodzonego Jezusa Chrystusa. Zastanawiające jest to, że formularze mszalne (bo obrzędy błogosławieństwa nie są znane), można sklasyfikować w cztery grupy. W całej Europie – od Anglii po Niemcy i Polskę – można je znaleźć w wielu mszałach średniowiecznych, ale nie w mszałach kolońskich. W niniejszym artykule przedstawiono tylko pierwszy formularz mszalny De tribus magis pro iter agentibus. Oracje mszalne rozwijają motyw drogi magów ze Wschodu do Betlejem, aby pokłonić się Mesjaszowi, którego szczególna gwiazda wzeszła na niebie i ich do Niego zaprowadziła, aby mogli Go uczcić mistycznymi darami. Kościół modli się za swoich wiernych zdążających w pielgrzymce, aby za przyczyną tych świętych i przez ich zasługi przebiegała ona w pokoju, zdrowiu i pomyślności. Sam Chrystus, nazwany prawdziwym Słońcem, Gwiazdą i Światłością, niech ich prowadzi bez szwanku do upragnionego sanktuarium. Dalej Kościół prosi Boga, aby dał pielgrzymom Anioła pokoju jako towarzysza drogi, strzegącego ich przed niebezpieczeństwami ciała i duszy oraz przed atakami starego wroga, tzn. szatana, a także by stali się godni towarzystwa Ducha Świętego. Kolejna myśl poruszona w euchologii to dzieje Syna Bożego (wcielenie, męka i zmartwychwstanie) oraz rola aniołów jako Jego świadków, która ma się przedłużyć w opiece dniem i nocą nad pielgrzymami. W pierwszym czytaniu biblijnym (Rdz 24, 7) chodzi o podróż Abrahama do jego ojczyzny i obietnicę anioła jako towarzysza drogi. Natomiast perykopa ewangelijna (Łk 4, 23b-30) to rozmowa faryzeuszów z Jezusem, który w swojej ojczyźnie nie jest przyjmowany z otwartymi rękami. W czasie tej rozmowy ważną rolę odgrywa napięcie między obczyzną i ojczyzną oraz obcym i swoim. Z tego względu pewnie nastąpił wybór tej perykopy do formularza mszalnego. Antyfony mszalne (introitus, graduale, offertorium i communio)  mają jako źródło fragmenty psalmów i podejmują typowe dla omawianego tematu motywy: prowadzenie przez Boga w drodze, towarzystwo aniołów w drodze, zaufanie Bogu oraz ratunek w Bogu. Sekwencja Maiestati sacrosantae militans, która była czasami dołączana do tego formularza, będzie omówiona w osobnym artykule.
This article is about showing the reader a very small passage of a much broader topic: Liturgy for travelers, pilgrims and sailing on the sea. Based on the research, it turned out that the Church, as evidenced by the first written liturgical sources, i.e. the sacramentaries and then especially, at the height of the Middle Ages, the pontificals, the missals and the rituals, took care of these people by preparing appropriate liturgical texts. Mass forms should be listed here: Pro iter agentibus, Pro peregrinantibus and Pro navigantibus. This is the first group. The second group is the rite of blessing of people going on a trip or on pilgrimage (Ordo ad servicium peregrinorum faciendum) or their travel equipment, such as a bag, a walking stick, a cross and a cloak (Benedictio ad baculum et ad peram) and the rituals of returning from pilgrimage or travel (Benedictio peregrinorum post reditum). In the post-Conciliar liturgy, few formulas of this wealth of prayers remain in use. A separate and very interesting chapter are liturgical texts that are associated with the patronage of some saints, such as Saint James the Elder, Saint Raphael Archangel, Saint Julian, Saint Christopher, and Saint Three Kings. In the case of the Saint Three Kings, who were considered in the Middle Ages as patrons of travelers and pilgrims, and whose relics in the Cologne Cathedral attracted both newly crowned kings and crowds of other pilgrims from all over Europe, they were considered the first pilgrims of the Christian age who made pilgrimage to the newborn Jesus Christ. It is puzzling that the Mass forms (because the rites of blessing are unknown) can be classified into four distinct groups. Across Europe—from England to Germany and Poland—they can be found in many medieval missals, but not in Cologne missals. This article presents only the first Mass form De tribus magis pro iter agentibus. Mass orations develop the theme of the mags’ path from the East to Bethlehem to bow to the Messiah, whose special star came up in the sky and led them to Him, so that they could celebrate Him with mystical gifts. The Church prays for own faithful on their pilgrimage that through these saints and through their merits the pilgrims would abound in peace, health and prosperity. May Christ Himself, called the true Sun, Star and Light, lead them unscathed to the desired sanctuary. Further, the Church asks God to send pilgrims an Angel of Peace as a companion on the road, guarding them against the dangers of the body and soul and against the attacks of the old enemy, i.e. Satan, and that they become worthy of the Holy Spirit’s company. Another thought raised in euchology is the history of the Son of God (incarnation, passion and resurrection) and the role of angels as his witnesses, which is to express in the care of pilgrims day and night. The first Bible reading (Gen 24:7) is about Abraham’s journey to his homeland and the promise of an Angel as a companion on the road. On the other hand, the Gospel pericope (Lk 4:23b-30) is a conversation between the Pharisees and Jesus, who is not welcomed in his homeland. During this conversation, the tension between the homeland and the exile, between the stranger and the own plays an important role. For this reason, the pericope was probably chosen for the Mass form. Mass antiphons (introitus, graduale, offertorium and communio) have fragments of Psalms as their source and take up typical motifs for the discussed subject: God leading on the road, the company of angels on the road, trust in God and rescue in God. The sequence Maiestati sacrosantae militans, which was sometimes attached to this form, will be discussed in a separate article.
Źródło:
Roczniki Teologiczne; 2019, 66, 8; 125-137
2353-7272
Pojawia się w:
Roczniki Teologiczne
Dostawca treści:
Biblioteka Nauki
Artykuł
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