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Wyświetlanie 1-4 z 4
Tytuł:
Działalność społeczno-kulturalna mniejszości narodowych i religijnych w przestrzeni miejskiej Pabianic do drugiej wojny światowej
Socio-cultural activities of national and religious minorities in the city of Pabianice before World War II
Autorzy:
Rykała, Andrzej
Powiązania:
https://bibliotekanauki.pl/articles/965604.pdf
Data publikacji:
2013
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:
socio-cultural activity
national minority
religious minority
Jews
Germans
Pabianice
działalność społeczno-kulturalna
mniejszość narodowa
mniejszość religijna
Niemcy
Żydzi
Opis:
National minorities, i.e. Jewish and German, constituting distinct (almost completely – as the followers of Judaism, or largely – as Evangelical Christians) religious groups, had considerable influence not only on the development of Pabianice's economic life, but also on the shaping of the social and cultural space of the city. Initiatives taken by their representatives were directed, on the one hand (and predominantly), to their own national or religious communities, which was mostly characteristic for the Jewish and, to a lesser extent, German minorities and, on the other, to a wider group of residents, which mostly applied to the Evangelicals. The dominant contribution to the development of socio-cultural sphere of the city, especially philanthropy, was made by religious communities. Providing assistance to the poor and needy was regarded a religious duty. The positive public perception was also meant to increase the number of followers in the Evangelical Church. The creators of the social and cultural life of the city also included entrepreneurs belonging to those communities. They contributed to the formation of numerous social (charity organisations, sports clubs) and cultural (musical societies) initiatives not only due to their accumulated wealth, but also due to the need to help others, take on different challenges and keep up the positively perceived image of a benefactor. They included almost all residents of the city interested in such forms of activity or support. The socio-cultural activities of minority communities have left their mark on the city, giving it a form of organisation. It became apparent primarily in the development of different parts of the space by each of the most active communities (Germans and Jews). The German minority, responsible for the creation and development of Pabianice industry, located their social and cultural institutions in the so-called New Town. This part of Pabianice was inhabited and developed “industrial” immigrants, many of whom were of German origin. As a minority not participating in the development of local industry to such an extent, Jews were socially and culturally active in the part of Pabianice known as New Town, especially in the initial phase. It was an area of concentration of both the first Jewish settlers and the later ones, that came during the economic prosperity.
Mniejszości narodowe (głównie żydowska i niemiecka), tożsame na ogół z mniejszościowymi wspólnotami religijnymi, wniosły wymierny wkład w rozwój zarówno gospodarczy, jak i spo- łeczno-kulturalny Pabianic. Głównym celem artykułu jest określenie charakteru i form organizowania w przestrzeni miejskiej aktywności społeczno-kulturalnej przez wymienione grupy.
Źródło:
Studia z Geografii Politycznej i Historycznej; 2013, 2; 263-302
2300-0562
2450-0127
Pojawia się w:
Studia z Geografii Politycznej i Historycznej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Unrecognizable, abandoned, unnamed, avoided places: On the murders committed against Jews in Poland in the period after the Second World War and their commemoration
Autorzy:
Rykała, Andrzej
Powiązania:
https://bibliotekanauki.pl/articles/1892098.pdf
Data publikacji:
2021-06-30
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:
Jews
the Holocaust
anti-Jewish violence
post-war period
sites of memory
sites of non-memory
non-sites of memory
Opis:
The fall of the Third Reich, turning the “most tragic page” in the history of the Jewish nation, i .e . the Second World War, did not mean the end of the tragedy for Jews on Polish soil. Even before the end of the greatest confl in the history of humankind, in the areas liberated from Nazi Germany occupation, many survivors of the Holocaust experienced acts of ruthless violence. However, very few of the numerous victims of the post-war anti-Jewish terror have been commemorated in public space. To a very small extent the form of public commemoration also covered earlier wartime cases of collective murders committed against Jews by Polish Christians. Even if the sites of the dramatic events which occurred in the shadow of the Holocaust were marked, the complete truth about their course was not restored everywhere.
Źródło:
European Spatial Research and Policy; 2021, 28, 1; 111-147
1231-1952
1896-1525
Pojawia się w:
European Spatial Research and Policy
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Państwo wpisane w depozyt religii. Przeobrażenia struktury terytorialno-religijno-etnicznej Izraela w kontekście oddziaływań międzynarodowych
The state written into the deposit of religion. Transformation of territorial – religious – ethnic structure of Israel in the context of interaction in the international relations
Autorzy:
Rykała, Andrzej
Powiązania:
https://bibliotekanauki.pl/articles/965688.pdf
Data publikacji:
2014
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:
Israel
Palestine
Jews
Arabowie
Arabs
judaizm
Judaism
state
politico-historical region
Middle East conflict
islam
państwo
region
historyczno-polityczny
konflikt bliskowschodni
Izrael
Palestyna
Żydzi
Opis:
Izrael należy do tych państw, których położenie ma „wartość polityczną”. Znaczenie przypisywane obszarowi, który zajmuje, związane jest przede wszystkim z genezą i historią narodu żydowskiego oraz jego religią, w depozyt której Erec Israel została wpisana na trwałe i na zasadzie centralnego miejsca. Swoją „wartość geopolityczną” obszar ten zmienił wraz z pojawieniem się ludności arabsko-muzułmańskiej. Jej osiedle nie się stanowiło zwrot kulturowy w historii regionu. W artykule dokonano: 1) próby określenia relacji zachodzących między judaizmem a przestrzenią życia jego wyznawców, 2) przedstawienia geograficzno-politycznych i religijnych uwarunkowań życia Żydów w diasporze w kontekście odbudowy ich siedziby narodowej, 3) analizy przyczyn, przebiegu i konsekwencji zmian usytuowania geopolitycznego Izraela w powiązaniu z przeobrażeniami jego struktury terytorialno-religijno-narodowej, 4) określenia wpływu tych przeobrażeń na zachowanie uczestników stosunków międzynarodowych.
Israel belongs to the countries whose location has „ political value”. Though sma ll in term s of area and population, it is an important subject in the global political system. However, it does not owe this position to its activities in the international arena, measured by its participation in regional or local international structures. At the core of this situation is the geographical factor. Today it belongs to a group of factors de - termining the processes of international interactions (but not executing these processes), i.e. impacting them indirectly and creating reasons, not organis ing and initiating processes. Even though this factor is characterised by the relativity of its influence on international position and conduct of countries, stemming from the variability of its functions, it is also one of the most persistent factors. Wit h regard to Israel, it consists mainly of location (geopolitical location) and, paradoxically, given the aforementioned size of the country, its territory (borders) and the spatial, ethnic and religious diversity related to it. Due to its geographical loca tion between Europe, Africa and Central and Eastern Asia, the lands belonging to the modern Israel are well - placed to play a function of a natural bridge between cultures, nations, religions, languages. Despite this purpose, this area divides the Middle E astern countries instead of uniting them. Focusing the spatial and political behaviours of the countries in this region, it engages actors from outside the region into Middle - Eastern politics, including universal powers (able to act globally in all fields of international relations, e.g. the United States), sectoral powers (active in selected areas, e.g. Saudi Arabia) and regional powers (e.g. Egypt). The importance attributed to the said area, however, is associated primarily with the origins and history o f the Jewish nation (and state), as well as its religion, which gave this land to Israel for good and as a central location. The area, located at the intersection of important routes, elevated its „ geopolitical value” with the influx of Arab and Muslim pop ulation, whose settlement in the absence of exiled Jews was a real cultural turning point in the history of the region. The intersection of the most important religions, including Christianity, made this land a goal in expansion of European powers, determi ned to liberate it from the „ infidels” since the Middle Ages. This important stronghold was a place of interest for all regional powers, both in ancient and modern times. The well - established, over 1300 - year presence of Arabs in the region was shaken by th e immigration of Jews, well theoretically and politically grounded in Zionism, which lead to another fundamental change in the spatial, religious and ethnic structure of the area. A thickening network of Jewish settlements, the Holocaust, the compensation to surviving Jews, and finally the attempts by various powers to subjugate this politically „ unformed” territory resulted in the determination of part of the international community to normalise the issue of Jewish statehood. The success of establishing a national seat for Jews was accompanied by the defeat of the lack of the same decision for Palestinian Arabs. The division of Palestine, assuming the creation of the Jewish state, was rejected not only by its Arab inhabitants, but also by the neighbouring c ountries, becoming a hotbed of armed conflict between Jews and Arabs, which took on global repercussions. The failure to set the State of Palestine and unformed autonomy in the areas which are to be national seat for Palestinian Arabs result in the fact t hat the formation of Israel territory and its religious – national structure has not finished yet. The article has attempted to: 1) define the relations between Judaism and the life space of its believers, 2) present geopolitical and religious conditioning of life of Jews in diaspora in the context of the restoration of their national seat, 3) analyse the causes, the course and the consequences of changes in geopolitical placement of Israel in connection with the transformations of its territorial - religious - national structure, 4) define the impact of these transformations on the behaviour of the international relations participants.
Źródło:
Studia z Geografii Politycznej i Historycznej; 2014, 3; 97-149
2300-0562
2450-0127
Pojawia się w:
Studia z Geografii Politycznej i Historycznej
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
O „topografii pustki” w krajobrazie kulturowym. Miejsca niepamięci i nie-miejsca pamięci w kontekście mordów dokonanych na Żydach w Polsce w pierwszych miesiącach po drugiej wojnie światowej
On the “topography of emptiness” in the cultural landscape. Places of non-remembrance non-places of remembrance in the context of victims and circumstances of murders committed on Jews in Poland in the first months after the Second World War
Autorzy:
Rykała, Andrzej
Powiązania:
https://bibliotekanauki.pl/articles/684355.pdf
Data publikacji:
2018
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:
Żydzi
Holokaust
przemoc antyżydowska
okres powojenny
miejsca pamięci
miejsca niepamięci
nie-miejsca pamięci
Jews
Holocaust
anti-Jewish violence
post-war period
places of memory
places of non-remembrance
non-places of remembrance
Opis:
Writing about the annihilation of the unprecedented concentration of Jews in Poland, spurred by the unparalleled brutality of German perpetrators, we should also add that in the shadow of the Holocaust, and often hand-in-hand with its main architects, numerous members of Polish society also committed acts of aggression and terror. The most terrifying scale of acts of collective violence against the Jewish population broke out mainly in those areas captured by the Germans (Podlasie, especially its part between Grajew and Łomża, and eastern Galicia), which until mid-1941 were occupied by the Soviet Union. A wave of anti-Jewish terror has arrived in Radziłów on July 7. In the three-day pogrom – preceded by the campaign of destroying Torah scrolls and humiliating Jews (including shaving them) initiated by the Germans on July 25, 1941 – local Poles, using the approval from German gendarmes, gathered most of their Jewish neighbours to a barn and burned them there, while the others were caught and killed in different ways. The number of murdered Jews is estimated at 600. This former city did not, however, become a place of remembrance of the execution committed by Polish Christians on their Jewish neighbours. The monument commemorating their martyrdom still bears an inscription: “In August of 1941, the fascists murdered 800 people of Jewish nationality, they burnt 500 of these people in the barn. Honour their memory". The approaching end of the Second World War and the inevitable defeat of Hitler’s Germany did not mean the end of the drama of Jews in the Polish lands. In areas abandoned by German occupation forces, many survivors, often homeless, lonely and frightened, struggling with trauma and pain after the loss of their relatives, experienced further violence. Those guilty of crimes were usually not identified, and even if their identity was established, the acts they had committed did not prevent them in contemporary Poland from being granted the honour of being in the pantheon of the heroes of history written by the national majority (e.g. Józef Kuraś, pseudonym Ogień, responsible for the murders in Podhale). In the opinion of many researchers (among others, A. Całej, H. Datner, D. Engel, A. Skibińska, A. Żbikowski), the war did not contribute in the slightest to softening or discrediting the prejudice of Poles towards Jews. Anti-Jewish stereotypes turned out to be permanent. It did not cause any compassion for the victims of the Holocaust, nor solidarity with them within the society at large. As Irena Hurwic-Nowakowska argued, some part of it considered “the extermination of Jews” as “quite normal” conduct, a continuation of the “values and concepts” “implanted” during the occupation. In turn, the places of many traumatic events, marked by the suffering and death of the Holocaust survivors, have not become points that would spark remembrance in local or supralocal communities. They have arranged themselves, “spread out” into another postwar layer of “burial”, without a “definite place” to lay flowers, meditate or stop. There have been only few commemorations in space of so many cases of post-war violence against Jews. The establishment of a place of remembrance usually happened in relations to those crimes that: had the largest number of victims, occurred in larger cities, have been precisely located and, due to this baggage of characteristics, have been scientifically described (e.g. the Kielce pogrom of July 1946). It should be assumed that these at least 200 places of crimes against the survivors – this approximate number shows that a clear figure is impossible to arrive at this early stage of research – will never be remembered in any form. In striving to identify these tragic points in the historical time-space, it should be of primary importance to make them parts of the collective consciousness. It is therefore paramount that the locations of these events become places of focus for dramatic Jewish histories, assume characteristics that would transform them into carriers of memory of the victims. They should become the attachment points for the local, and non-local, identity (a source of realisation that it happened in this particular town, or its vicinity, here, no matter how hard it is now to say where exactly).
Wieńcząca drugą wojnę światową klęska hitlerowskich Niemiec nie oznaczała kresu dramatu Żydów na ziemiach polskich. Jeszcze przed zakończeniem największego w dziejach świata konfliktu na terenach opuszczonych przez okupacyjne wojska niemieckie wielu ocalałych z Holokaustu, często bezdomnych, osamotnionych i wylęknionych, nadal doznawało przemocy. Upamiętnienia w przestrzeni doczekały się tylko niektóre spośród wielu ofiar (i aktów) powojennego terroru antyżydowskiego. Podobnie zresztą w nikłym stopniu formą publicznej komemoracji objęte zostały wcześniejsze, wojenne przypadki kolektywnych mordów dokonanych na Żydach przez polskich chrześcijan. Gdy jednak już doszło do topograficznego oznaczenia informacji o aktach rozgrywającego się w cieniu Holokaustu dramatu, nie przywracano na ogół pełnej prawdy o sprawcach (ich proweniencji etnicznej czy osadzeniu terytorialnym) oraz przebiegu tych wydarzeń.
Źródło:
Studia z Geografii Politycznej i Historycznej; 2018, 7; 93-132
2300-0562
2450-0127
Pojawia się w:
Studia z Geografii Politycznej i Historycznej
Dostawca treści:
Biblioteka Nauki
Artykuł
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