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Sándor Imre (1893–1956) is the Martyr priest of the Transylvanian Diocese; he was the most trusted person of Bishop Márton Áron. Besides the path he chose to teaching and priesthood and his writings and editorial work in journals, he also dedicated his life to educate the faithful in the Diocese of Alba Iulia. In 1931, Bishop Mailáth G. Károly was appointed Director of the Roman Catholic Community in Transylvania. Sándor Imre was responsible for the Transylvanian Catholic religious self-consciousness during his four-year mandate.In 1934, in the spirit of Actio Catholica, he was given the opportunity to lead, between 1934 and 1939, one of the most populous parishes of the Alba Iulia bishopric, namely, Odorheiu Secuiesc. Following the consecration of Márton Áron as Bishop, he called Sándor Imre to his residence and ordained him as Vicar. Following the second decision taken in Vienna, in 1940, he was given the highest assignment of confidence, i.e., he became the Episcopal Governor of the Diocese of Alba Iulia in Hungary. When this assignment ended (1945), Márton Áron ordered him again to Alba Iulia. Throughout, Sándor Imre was a loyal associate of the confessor Bishop of Transylvania. For, his ecclesial conduct, Sándor Imre also followed his bishop in prison and, on the 29th of February 1956, he froze to death in the cruel conditions of the Râmnicul Sărat penitentiary.
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W pierwszych latach po odzyskaniu niepodległości przez Polskę w 1918 roku w dziejach Akademii Sztuk Pięknych w Krakowie szczególne miejsce zajęły starania o utrzymanie przez krakowską uczelnię artystyczną statusu szkoły wyższej. Staraniom tym przewodzili rektorzy-architekci, Józef Gałęzowski i Adolf Szyszko-Bohusz, którzy stali na czele ASP w latach 1919-1929. Aspiracje uczelni spotkały się z niezrozumieniem ze strony Ministerstwa Wyznań Religijnych i Oświecenia Publicznego. Kolejne projekty statutu były ignorowane, a korzystna dla ASP nowelizacja odpowiednich ustaw odkładana w czasie. Walka o status akademicki krakowskiej ASP nabrała wymiaru ogólnopolskiego sporu prawników o kompetencje izb parlamentarnych i o interpretację konstytucji. Zakończyła się 16 lipca 1924 roku przyjęciem nowelizacji do ustawy o szkołach wyższych polegającej na dopisaniu krakowskiej ASP do grona uczelni o pełnym statusie akademickim. Prezentowane zagadnienie zostało opracowane na podstawie dokumentów znajdujących się w wielu archiwach polskich oraz artykułów prasowych z epoki. Artykuł, przedstawiający odcinek dziejów Akademii Sztuk Pięknych w Krakowie w jednym z jej najbardziej burzliwych okresów, stanowi przyczynek do biografii dwóch wybitnych architektów, Józefa Gałęzowskiego i Adolfa Szyszko-Bohusza.
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Przyszły Profesor Katolickiego Uniwersytetu Lubelskiego, ks. Józef Adam Pastuszka, w 1912 r. rozpoczął studia w Wyższym Seminarium Duchownym w Sandomierzu i realizował je do pierwszej wojny światowej, która w następstwie działań wojennych w 1915 r. wraz z rodzicami i rodzeństwem zaprowadziła go na Wschód w okolice Brześcia. Kiedy udało mu się przedostać do Petersburga, podjął przez dwa lata kontynuację studiów w tamtejszym seminarium duchownym. Po czym przez rok 1917/1918 był studentem Akademii Duchownej w Petersburgu, gdzie miała swój początek, niejako „prehistorię” uczelnia lubelska. Rektorem Akademii był wówczas ks. Idzi Radziszewski. W roku 1917/1918 ówczesny rektor Akademii w Petersburgu podjął organizację Uniwersytetu Lubelskiego. W swoich wspomnieniach ks. Józef Pastuszka wyraził przekonanie, że zaistniały związki pomiędzy Akademią Duchowną w Petersburgu, która po rewolucji październikowej przestała istnieć, a powołanym do życia w 1918 r. Uniwersytetem Lubelskim. Związki te opierały się na tym, że rezydujący w Petersburgu arcybiskup mohylowski, jako zwierzchnia władza Akademii, przelał prawa i przywileje Akademii na Uniwersytet Lubelski. W lipcu 1918 r. jako subdiakon Józef Adam Pastuszka wrócił do kraju. Mając ukończony pierwszy rok studiów w Petersburgu został przez sandomierską władzę diecezjalną skierowany na studia do Innsbrucka (Austria). Pod koniec października 1920 r. otrzymał dyplom doktorski, a 1930 przeprowadził colloquium habilitacyjne na Uniwersytecie Jagiellońskim i uzyskał tytuł docenta filozofii i podjął pracę na Wydziale Teologicznym Uniwersytetu Warszawskiego. W 1934 r. został zatrudniony na Wydziale Humanistycznym Katolickiego Uniwersytetu Lubelskiego. Z chwilą wybuchu wojny w 1939 r. Uniwersytet Lubelski przerwał działalność. W połowie kwietnia 1945 r. Profesor powrócił do Lublina i objął dawną katedrę psychologii ogólnej w Katolickim Uniwersytecie Lubelskim. We wrześniu 1952 r. został usunięty z Uczelni. W 1956 ks. Józef Pastuszka znów powrócił do pracy na KUL. W lipcu 1969 r. przeszedł na emeryturę, w 1978 r., opuścił Lublin i zamieszkał w domu kapitulnym w Sandomierzu. Zmarł 13 stycznia 1989 r. w Sandomierzu, 17 stycznia w katedrze sandomierskiej odbyły się uroczystości pogrzebowe, 21 stycznia 1989 r. został pochowany w rodzinnej parafii Rzeczniowie.
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Katholikus Világ (Catholic World), a Christian educational monthly periodical was published in Cluj-Napoca (Kolozsvár) between 1923-1946. It was printed by the St. Bonaventure Press, belonging to the Franciscan Province of Transylvania named after St. Stephen. During it’s 8 years (July1923-July 1931), the magazine gave account of the order members’ missions.
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The objective of the paper is to present – based on only fragmentarily preserved case histories from the Internal Medicine Ward of the Bjelovar Hospital 1930–1931, and the mortuary from the same period – the massive dying of the patients hospitalised at the Internal Medicine Ward of the Bjelovar Hospital at that time. The predominant causes of death were infectious diseases. This massive dying was a reflection and a result of the way of life and the epidemic diseases of that time, and the pre-antibiotic era. The number of patients in care of one specialist and the diversity of pathologies add another dimension to the already well-known work of Prim. Dr Franjo pl. Fanton (1897–1970), the first internist at the Bjelovar County Hospital and head of the Department for Internal and Infectious Diseases with Paediatric Section (1925–1958).
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After the first recreational fishing societies – e.g. the Zagreb Fishing Society in 1894; the Varaždin Fishing Society in 1913; and the Osijek Recreational Fishing Society in 1923 – had been established, the idea of establishing a fishing society in Bjelovar as well was born among the Bjelovar gentry, craftsmen, traders, officials and students. The idea was realised in 1929, when the Recreational Fishing Society Česma was established in Bjelovar. It is still active and successful. The author tackles the founding of the society; changes in its management; membership; activities of the members; and operation pursuant to the initial regulations, which limited uncontrolled fishing and prohibited fishing using non-recreational fishing tackle.
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In Varaždin, the period between the two world wars was marked by intense activities involving libraries. The majority of significant libraries were closed stack libraries functioning within various Varaždin societies. During the interwar period the National Reading Room, Yugoslav Academic Society "Tomislav" and Workers' Educational and Cultural Society "Sloboda" had their own libraries, and through books, newspapers, magazines, lectures and other activities they worked diligently on broadening the culture and education in Varaždin. In order to make books, newspapers and magazines accessible to all society layers the Public Town Library was founded at the beginning of the 19th century due to the initiative of the Town Government, National Reading Room and Yugoslav Academic Society "Tomislav". Moreover, some time after the end of the Second World War library items belonging to the Public Town Library, National Reading Room and Workers' Educational and Cultural Society "Sloboda" functioning in the interwar period, were merged for the purpose of founding a new institution named Library and Reading Room "Sloboda".
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The discovery of a letter written by Šwjela in 1936 can be seen as providing a document, which proves the credo of his work: a cautious acknowledgement of the new political conditions in Germany, a reference to the unfinished confessional struggle between the German Christians and the followers of the Confessing Church, as well as the use of the Wendish language in his community, with an uncertain future in the face of state obstruction. The reconstruction of the church was completed one year later. The influence of the pastor of the Confessing Church is considerable. In the course of the artistic design of the church by the artist Paul Thol, who was close to the National Socialists, a number of gallery quotations in the Wendish and German languages were put in place. The participation of Sorbian artists and artisans is also discussed.
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From the 1890s Bogumił Šwjela had a determining influence on the fate of the Sorbs in Upper Lusatia and above all in Lower Lusatia. As a co-founder of the Domowina, as well as being the person who gave it its name in 1912, he had a decisive influence on the profile of the umbrella organization of the Sorbian associations. The Federation of Lusatian Sorbs became not only the main adviser on organizational and financial questions, but also led the way in formulating political demands in the second half of the 1920s concerning the preservation and development of the Sorbian language and culture. Furthermore, Šwjela was active in the educational and scientific society Maćica Serbska, whose Lower Sorbian section, Maśica Serbska, was a member of the umbrella organization. Šwjela was one of the leading figures in linguistic research in both parts of Lusatia. In Lower Lusatia he was concerned with research on Sorbian field-names, especially in the Cottbus district. After 1933 he remained true to his critical view that the German state was doing nothing to preserve the Sorbian language and culture. The Secret State Police (Gestapo) interrogated him and tried to prove that he was hostile towards the German state. This did not succeed. But pressure from the Nazi authorities led in 1941 to him being banned from holding further public church services in Wendish by the Protestant Consistory of the Mark Brandenburg, so Šwjela left Lower Lusatia. After 1945 he also took part in the re-foundation of the Domowina in Lower Lusatia and Brandenburg, although he was living in Thuringia. He did not succeed in his efforts to return to his ancestral homeland.
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The first part of the study presents the situation of the 400-500 thousand Hungarian refugees from the countries which emerged following the Trianon treaty in the 19181924 period and the public policies aimed at their integration in Hungary. While at the end of 1918 the Hungarian state urged for the mass exodus of government officials, by 1920 it has become clear that the yearly-increasing influx puts the bearing capacity of the country to a serious test. Before the confirmation of the peace treaty in November 1920, the Hungarian government radically tightened the rules of immigration and, as a result, the number of the refugees fell to one fifth in 1921 and the wave of refugees definitively dried up by 1924. The initial interest of the Hungarian state and society quickly disappeared, and the issue of the refugees has quickly become marginalized within social and cultural life. This second point is illustrated via four literary oeuvres in the second part of the study. The short stories of Zoltán Szitnyai and the novels of Sándor Török, Zoltán Jékely and Lajos Zilahy are interpreted as illustrations of the discourse types of the literature of the period, along with the causes which prevented these works from being included in the national canon.
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The subcommittee of Matica hrvatska in Osijek was founded in 1936 on the initiative of several active members and commissioners of Matica hrvatska in Osijek, among which Franjo Helfrich, Aleksander Hećimović and Matija Kovačić can be singled out. Grammar school teacher Tomislav Pavetić was elected president at the Constitutional Assembly. The membership structure has been analysed on the basis of available member lists. It has been possible to examine the very rich and propulsive cultural activities of the Subcommittee of Matica hrvatska in Osijek which gave it an important position within the framework of the social, cultural and intellectual network of interwar Osijek. The activities include the establishment of specialized divisions within the Subcommittee, meetings of members, public lectures with home and guest participants, the publication of thematic articles in Hrvatski list, the collaboration with related cultural and heritage institutions in the territory of the city of Osijek, the distribution and sale of publications of Matica hrvatska and so on. These activities continued until 1937; but for a serious review of the activities of the Subcommittee in the following years there is a lack of source materials.
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Among many people present in the social and professional milieu of Bruno Schulz, was Emil Zegadłowicz (1888–1941), a writer who during the interwar period was famous mainly for his novels critical of Polish socio-political realities (Zmory, Motory). The essay presents almost all the available evidence concerning the two writers’ mutual artistic inspirations, correspondence, and personal contacts that have survived to this day. Crucial for this reconstruction was a search in the family archive of Zegadłowicz. Unfortunately, even though he certainly did his best to document his literary connections, the traces of Bruno Schulz’s life and work in the archive are scarce. It was much easier to find there the evidence of Zegadłowicz’s recognition of Schulz and his work. For example, the name of the artist from Drogobych was found on the mailing list of the copies of Zegadłowicz’s works, and handwritten remarks were discovered on the published texts of Schulz’s stories. Also, a letter written by Schulz includes remarks on one of Zegadłowicz's novels. Among the archive’s holdings, particularly interesting is the documentation of the two writers’ only meeting which took place in Drogobych in February 1939 during Zegadłowicz's lecture tour, and the author’s analysis of Schulz’s artworks that Zegadłowicz received on that occasion, including his portraits. A description of the two writers’ meeting includes also contextual information about Schulz’s family and his professional relationships with Drogobych. Today, while some documents seem to suggest that in the late 1930s Zegadłowicz and Schulz were close friends, there is no good reason to believe that it was really so. After all, Zegadłowicz’s archive contains no relevant evidence in this respect.
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The article is devoted to the scientific heritage of Jan Kvačala (1862-1934) on the history of religion. Kvačala’s professional activities cover several fields of knowledge, but he was mainly a historian. He is known for his research on the lives of such personalities as Jan Amos Comenius and Jan Hus. In 1885 Jan Kvačala received his doctorate in philosophy from his dissertation on Jan Amos Comenius. Kvačala began his lecturing and research activities in 1886 as a doctor of philosophy at the University of Leipzig. Since 1893, he has been a Doctor of Theology at the University of Vienna. In 1893, he began to teach at the University of Dorpat (Tartu). Up to 1918 he taught such disciplines as the history of the church, dogmatics, symbolism, philosophy and led a historical seminar. In the same year, he held the post of Dean of the Faculty of Theology and headed the transfer of the Faculty from Tartu to Voronezh, where the University was evacuated due to the events of the First World War. After working until 1920, he returned to Slovakia. There he became a professor at Bratislava High School of Theology. After the end of the contract, Jan Rodomil Kvačala moved to Vienna, where he died on June 9, 1934. Jan Kvačala’s research during his work at the University of Tartu was aimed, on the one hand, at studying the ideas of Jan Hus in the context of religious processes from the 13th-14th centuries, and on the other hand, at the importance of his contribution for national history.
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The purpose of this article is to present the historical process of forming the independent Polish Armed Forces during the Great War. I will also analyse the myth of the Polish Legions – the national myth of the Second Polish Republic. A myth based on one person – Józef Piłsudski, father of the Polish Army as well as of Polish independence. Before the war, there were three major views concerning a future Polish state in Polish society. Two of them were based on the idea of sovereignty within a foreign empire: Russia or Austro-Hungary. The smallest group of military volunteers and social activists under the leadership of Józef Piłsudski planned to regain independence by any means. In 1904, during a meeting of the Polish Socialist Party, he announced his independence programme. One of the most important points in this was the re-establishment of the Polish Army. However, his programme did not gain much popularity in Polish society – the trauma after the last disastrous Polish uprising in 1863 was too strong. There was a small group of young idealistic patriots in the part of Poland annexed by Austro-Hungary. Basing on their potential, Piłsudski and his colleagues (Kazimierz Sosnkowski, Władysław Sikorski, Edward Rydz and others) founded the Riflemen’s Association. Before World War I in Galicia (Austro-Hungary), approximately 4,000 men were trained in shooting and tactics. Basing on the Riflemen’s Association, Piłsudski formed the First Cadre Company in August 1914. It came into formation when the Riflemen’s Association and the Polish Rifle Squads were mobilized between 29 July and 2 August 1914 by Piłsudski. On 3 August, the First Cadre was formally created in the Oleandry district
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The article focuses on the Attilio Begey Institute of Polish Culture which was created in Turin in 1930, after the death of Attilio Begey in 1928, due to the initiative of Roman Pollak and with Italian and Polish governmental support, as well as with the voluntary help of Italian Polonists. After a few years, the institution became one of the best-performing pro-Polish organizations in Italy. In the article, I point out the Polish and Italian opinions about the activities of this pro-Polish phenomenon in the capital of Piedmont in the first years of its existence.
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