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Notatka po zatrzymaniu w sosnowieckim areszcie
Treść notatki sporządzonej przez Tadeusza Mazowieckiego 13 stycznia 1984 r. w Katowicach, nazajutrz po zwolnieniu z aresztu w Sosnowcu.
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Treść notatki sporządzonej przez Tadeusza Mazowieckiego 13 stycznia 1984 r. w Katowicach, nazajutrz po zwolnieniu z aresztu w Sosnowcu.
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The review of: Sprawiedliwi zdrajcy. Sąsiedzi z Wołynia by Witold Szabłowski; Wydawnictwo Znak, Kraków 2016, 379 s.
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Gdy zwrócono się do mnie, bym omówił kwestię „aktualności Behemota”, od razu pomyślałem, że w tytule brak jednego słowa: „dzisiaj”. Szczególnie dzisiaj, gdy ponownie analizujemy reżim narodowosocjalistyczny – nie tylko w Niemczech, lecz na wszystkich kontynentach – warto zadać sobie pytanie, dlaczego Franz Neumann nie jest częściej cytowany w publikowanych obecnie książkach. To zrozumiałe w czasach, gdy ukazuje się tak wiele książek, że fundamentalne idee, od których zależy tak wiele badań i tekstów, nareszcie stają się częścią książek, bez przywoływania ich autorów. Długość jednego pokolenia – gdy mowa o ludziach – wynosi zapewne 25 lat, a przy małym przyroście naturalnym być może 30 lat, natomiast w działalności wydawniczej możemy mówić nawet o dziesięciu latach; w tym czasie pojawia się nowa generacja autorów, których książki mają nową formę i pisane są z nowego punktu widzenia. W tym sensie od wydania Behemota minęło kilka pokoleń.
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The seventh century is widely regarded as a time of epoch-making changes in the Eastern Roman Empire and some students of the period are inclined to speak of it as a time of “crisis”. But what does “crisis” entail and can this concept help to explain the social dynamics? Social theory regards the establishment of a “threat discourse” as the first step towards successful crisis management and stresses the fact that coping is only possible after such a threat discourse has become predominant. This paper considers the evidence for the development of a threat discourse in the reign of Herakleios. During the first decades of the seventh century the Roman Empire faced major threats from the outside and the inside: the attacks of the Avars and the Slavs, the war with the Sasanian Persians together with a shortage of grain supply and money, military defeat, and internal strife led to frustration among the population. Those tensions are mirrored in contemporary literary sources: the poems of Georgios Pisides; the homily on the siege of Constantinople in 626 commonly attributed to Theodoros Synkellos; the work of the historian Theophylaktos Simokates. The aim of this paper is to describe how contemporaries perceived the current threat. It is argued that specific aspects of the threat discourse created a sense of community among the population and a bond of trust between the people and the emperor. This association was finally able to concentrate all available forces to handle the crisis and save the Roman Empire.
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The reign of Emperor John II Komnenos (1118–1143) has traditionally been overlooked by scholars due to an apparent lack of source material, particularly in comparison to his father and son, Alexios I and Manuel I. As such, developments from this period tend to be examined in broader bilateral studies examining Byzantine dealings with peoples such as Serbs, Hungarians, Turks and Venetians separately, or only in reference to one region, or another figure, and the same goes for Crusader and Islamic polities later in the reign. This is despite the fact that John’s reign, occurring between the First and Second Crusades, occurred at a crucial time in Eurasian history, when Western Europe and the Middle East entered a new phase of contact on account of the Crusades. Byzantium was still, arguably, the most powerful Christian nation, and examining how the formerly unquestioned hegemonic power dealt with the rising powers of the Normans, Turks, Italian maritime republics and others deserved study if these developments are to be understood at all. As such, this paper aims to expose the changes in our analysis that result from the incorporation of non-traditional source material, highlighting how John’s reign as a whole should be re-examined with this methodology. Using the years 1123–1126 as a case study, the dividends such a methodology can pay will also be shown through analysis of Byzantine foreign policy in this period, as a previously overlooked crisis occurred for John’s regime in 1126.
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TÜBİTAK SOBAG 114K576 Numaralı Sedat Veyis Örnek Sözlü Tarih, Biyografi ve Belgelik Çalışması
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TÜBİTAK SOBAG 114K576 Numaralı Sedat Veyis Örnek Sözlü Tarih, Biyografi ve Belgelik Çalışması
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Interview: Meryem Bulut talks to Tayfun Atay
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Ülkemizde insanların pek çoğu koşuya geriden başlarlar. Belirli bir grup handiyse varış pistine ulaşmıştır, büyük çoğunluk daha ilk turu bitirirken… Kimileri öteki turları göze alamaz, bırakır oracıkta, zaten gücü soluğu kesilmiştir. Kimileri, eh biraz daha güçlüdür, solukludur, bir dolanım atarlar, ama ondan ötesini göğüsleyemezler. Kimileri de canlarını dişlerine takar, inatlarını birer yorgun at yapar, sonunda bitirirler yarışı. Nedir, ötekiler çoktan bitirmişlerdir, varmışlardır varacakları yere, almışlardır ödüllerini. Zaten yarışlarda sadece derece yapanlara ödül verirler, salt yarışı tamamlayanlara değil.
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Живот међу људима. Мемоарски записи / Јелена Скерлић Ћоровић [приредила Зорица Хаџић]. – 1. изд. – Нови Сад: Академска књига, 2014. – 275 стр. – ISBN 978-86- 6263-046-9
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Within the present study the author provided a comparative analysis between the Tokaji and French wines, offering various technical and historical data. Some pieces of information are more than interesting, showing the celebrity that the Tokaji wine reached during the 19th century not only Europe, but also North America, where Thomas Jefferson unsuccessfully tried to acclimatize the Tokaji furmint.
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After the breakup of Yugoslavia, Yugo-nostalgia is present in the television content primarily in entertainment and informative content (series, movies and news). One of the newest examples of invoking the past and metanarratives connected to Yugoslavia is the variety show “The show of all times” that was aired on RTS (Radio Television of Serbia) and on the other televisions in the region. The paper tries to define the role of nostalgia and narrators and how it is represented the time of Yugoslavia. Second and third level narrators (all except the all-seeing author) are defined as catalysts of Yugo-nostalgia, as those who represent the link between the audience and the time of brotherhood and unity, as moderators (hosts) and as authors-creators of all the narratives in the show and its’ parts (all-seeing authors and the host Nikola Kojo). In fact, they have been used for the purpose of resuscitation and rehabilitation of the narratives of the former Yugoslavia in the present through collective nostalgia. The elements of the metanarrative about former Yugoslavia used in the show are – the free country, a country of brotherhood and unity, the golden age, the time of peace and security, the time of real moral values, the age of innocence, the good old days and the land of plenty. All these elements are describing past time through the spectacle (songs, dance and quiz), humor (sketches, interviews and quiz) and the collective memories of life and popular culture of the former Yugoslavia, positively interpreted and re-positioned the then relations and values.
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Dubina socijalne revolucije u uslovima složenog narodnooslobodilačkog rata, u periiodu 1941—1945. godine, aktuelizira i posle četrdeset godina bitna pitanja društvene uloge KPJ, osnovnih oblika i formi njenog delovanja. Izvedena je po svojoj klasnoj suštinii socijalistička revolucija u izuzetno složenim uslovima nacionalnooslobodilačkog rata, pod okolnostiima oštre suprotstavljenosti patriotskih ii okupatorskih snaga, -izdašno pomaganih brojnim kvislinzima. To su, istovremeno, bili i uslovi kada vojno organizovanli nacionalizmi naroda Jugoslavije guraju čitave narodne grupe u bratoubilački rat, nastojeći da iiz toga, kroz spregu s okupatoriima i drugim klasno-buržoaskim snagama u svetu, izvuku što je moguće veće profite na račun vlastitih naroda. Neke crkvene organizacije, zaslepljene mržnjom prema drugim narodima i komunizmu, do kraja su zloupotrebile religiozno raspoloženje u funkciji uništavanja drugih bratskih naroda.
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The author discusses the issues concerning the social commitment of the clergy in the Diocese of Kielce, which were tackled in the publications of "Przegląd Diecezjalny" in the years 1917-1925. He draws attention to the appearance of new trends in this area at the end of World War I (those trends mainly came from the experience of the Catholic Church in the Prussian Partition) and the directions of their adjustment to the conditions in the Diocese of Kielce, which belonged to ecclesiastical and social tradition of the Congress Poland.
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In 1920, the Poles withdrew from Podole under the pressure of Bolshevik army. Leaving Latyczów with the Polish army, the local parish priest took the miraculous image of Our Lady of Latyczów. For ten years it was in the chapel of the middle school of Cecylia Plater-Zyberkówna Educational Society in Warsaw. In 1930, the Bishop of Łuck Adolf Piotr Szelążek decided to transfer it to the Diocese of Łuck. As the high altar in the Cathedral of Łuck had not been adapted to the image yet, it was placed for a few months in the parish church of Luboml. The image was in Luboml for several years, longer than it had been expected. Only at the end of 1935, after receiving disturbing news from Warsaw, Bishop Szelążek ordered to transport it secretly to Lutsk and hang it in the high altar, which had not been ready yet. The new high altar in the Cathedral Church of Łuck was ready only for the celebration of the fiftieth anniversary of Bishop Szelążk’s priesthood (10-11 September 1938). It was designed probably by an architect from Warsaw, prof. Kazimierz Skórewicz, and another architect - Władysław Sawicki – improved some details and oversaw its installation in the Cathedral of Łuck. The image of Our Lady of Latyczów was in the Cathedral of Łuck for ten years. A few months after the end of World War II, on 6 August 1945, it was secretly deported from Łuck by the members of the Cathedral Chapter of Łuck and non-habited nuns of the Congregation of the Sisters Servants of Mary Immaculate, who were leaving Volhynia. Finally, the image found a haven in Lublin. For several years it was in the chapels of the Sisters Servants - first at 3 Bernardyńska Street (1945-1984), then at 9 I Armii Wojska Polskiego Street (1984-2014). Since 2014 the image has been worshiped in the Church of Our Lady of the Rosary in Bursztynowa Street.
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Diocesan Museum has been in Łomża since 2012. The first attempt to build it was made in 1925. The plan was to establish the museum as one building but the Diocese did not have enough money. Therefore, Museum had its place in Perish house. Then in 1981 Seminary and Pensioner Priests house was built. Diocesan Museum was to built next to the Priest House but unfortunately there was still no money. In 2009 the Bishop of Łomża Stanisław Stefanek after talks with bishop Tadeusz Bronakowski decided to run for European grant. Finally on 16th April 2012 Diocesan Museum was officially opened. The Museum is opened every day and it is visited by people who adore art especially sacral one. While visiting museum people have chance to come across regularly changed displays, sculptures and paintings. Museum organizes concerts of classical music and meetings with books’ authors. To sum up, Diocesan Museum is a great institution which teaches about Art, God and culture. So feel welcomed.
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In the Middle Ages, tithes and tributes were, among others, the sources of the emoluments of the church benefices. Basically all the parishes had the right to collect those fees, therefore among the cases usually investigated by the church courts were disputes over tithes. One example of such a dispute was Michał’s complaint (a priest of the parish church in Opole) against Świętosław, an heir to the village of Boby. The sentence which was passed by the official of Sandomierz Mikołaj in 1413 and prepared in the form of a notarial instrument by a public notary Wit from Przełęk in the presence of Andrzej from Sandomierz-a public notary in the consistory of Sandomierz is now stored in the parish archive in Opole Lubelskie.In the document dated 4 July 1413, Mikołaj from Jeżyn, the rector of the Hospital of St. Spirit and the official of Sandomierz, ordered Świętosław, under the penalty of excommunication, to pay the outstanding sum of 14 grzywnas, additional compensation of 10 grzywnas and to give the priest from Opole a tithe of two grzywnas each year. The official’s sentence was also imposed on Świętosław’s successors. It is said that the complaint was made because Świętosław, an heir to the village of Boby, unfairly collected a predial tithe from peasants’ fields, which belonged to the church and the parish priest in Opole.Although the official’s sentence was to be the final one, it did not solve the problem of tithes from the village of Boby. The complaints of the consecutive priests of Opole made before an official court in the 17th century show that the dispute over tithes became an inherent part of the history of the two neighbouring parishes.Mikołaj’s sentence, which was published, means that the document is not the privilege of establishing a tithe from the village of Boby for the church in Opole, but an official’s sentence in the case of its non-payment. It identifies a previously unknown owner of the village of Boby and establishes earlier, than previously thought, foundation of the church in the village.
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The presented visitation of the church of Kosów conducted at the end of the 18th century gives us the information about the administration, pastoral ministry and the emoluments of the parish church in Kosów located in the Eastern Borderlands in the Old Polish Period. It also reveals significant figures of political and social life of the time. Its most valuable part contains data referring to the visited parish dedicated to the Holy Trinity and the Holy Cross in Kosów (Poleski) collected by Rev. Jan Nepomucen Kadłubowski; the information ranges from the smallest details or objects to religious buildings (with their equipment and vestments used for worship), residential buildings and outbuildings. The visitation also shows concern for the moral state, material goods of the parish and the order of the liturgy celebrated in the parish church in Kosów.
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