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1

Kościelne bractwa ormiańskie w Kamieńcu Podolskim w wieku XVIII

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Król-Mazur R.
Lehahayer. Czasopismo poświęcone dziejom Ormian polskich
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2010
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vol. 1
103-122
EN
The work is devoted to the relatively little known and poorly researched problem area of the activity of Armenian religious brotherhoods. These gained popularity together with the adoption by Armenians of union with the Church of Rome. They were established in churches under the influence of the activities of Archbishop Mikołaj Torosowicz. Within the area of the Commonwealth they played an extremely important role in the life of Armenian society, fulfilling various functions — religious, social, charitable, economic and cultural. As the subject of research the author has concentrated on of the largest Armenian parishes of the Old Polish period, that at Kamieniec Podolski, which was inhabited in 1763 by 328 Armenians. In the introduction the author describes the resistance on the part of the Armenians of Kamieniec Podolski to the adoption of Church union. The local clergy protested the longest against the increasing Latinization of the religious rite, even delaying the adoption of the Gregorian Calendar. Next there is presented the history of the Armenian temples functioning in Kamieniec Podolski in the 18th century. Entered into their history is that of three well known sources of seventeenth-century religious brotherhoods. Two of them Saint Anne’s and Saint Michael’s and Gabriel the Archangel operated at the church of St. Michael, while the third of St. Gregory’s at the church of the same designation. We do not possess much knowledge about the brotherhoods of St. Anne and St. Gregory for, as a result of the lack of preservation of the brotherhood books and ledgers, the only information we can draw on is that from the civil Armenian ledgers (in Kamieniec Podolski the mayor together with the town council created an Armenian department and court keeping common ledgers for the court and the department). The author has been the most successful in researching the brotherhood of St. Michael and Gabriel the Archangel, although there was only preserved the pledge ledger of the pious bank operating within the brotherhood. This was drawn up in 1741, though it only covers entries for the years 1727–1789. Thanks to this we know not only who, what and how much was pledged in this brotherhood but we know the structure of the brotherhood, the most important offices that functioned within it as well as some of the names of the individuals elected to them. In analysing the data from the pledge ledger one is struck, first and foremost by the fact that amongst the clientele of an Armenian pious bank operating within a town possessing the privilege of de non tolerandis Judaeis Jews dominated.
2
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Przemiany społeczności ormiańskiej w Polsce pod wpływem unii ze Stolicą Apostolską

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Król-Mazur R.
Krakowskie Pismo Kresowe
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2016
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issue 8
15-64
EN
The article is an outline of the problem and the introduction to further research on the process of Latinization of the rites of Polish Armenians. So far researchers have primarily underlined the influence of the Catholic Church on Polonization of Armenians. They indicated that the union between Armenian and Catholic churches accelerated the process of Catholization of Armenian settlers. However questions on what the Catholization process actually looked like, its course, and symptoms have remained mostly unanswered. The way the unification process was accomplished in 1630 by bishop Mikołaj Torosowicz, himself a rather controversial personality, accompanying conflicts and divisions in the initial period contributed to deepening the existing differences. The author is trying to find answers to several important questions, among the others of how the activity of the Papal College in Lvov and the convent of Armenian Benedictine nuns contributed to the rapproachement of both rites. How was Latinization reflected in Armenian rites (new services, prayers, and songs that emerged)? What were the new places of religious cult taken over or adopted by Armenians from the Roman Catholic Church? What role did the Armenian Synod in Lvov in 1689 play in the history of Armenian Catholic Church? How was the adoption of the church union by Armenians reflected in culture and arts (among the others in music, architecture, painting, miniature, and language)? Such information will enable to formulate initial conclusions of the influence of the Latin Church on religious and social life of Polish Armenians in the course of the 17th and 18th centuries. They will also allow to answer the question whether the adoption of the church union by Armenians really contributed to their Polonization, as indicated by historiography (particularly the Ukrainian one) or was the process easier due to acculturation which occurred much earlier.
3
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Biuletyn Ormiańskiego Towarzystwa Kulturalnego na tle czasopiśmiennictwa ormiańskiego i jego rola w życiu społeczności ormiańskiej w Polsce

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Król-Mazur R.
Our Europe. Ethnography – Ethnology – Anthropology of Culture
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2019
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issue Vol. 8
89-101
EN
This article aims to present the history and role of the “„Bulletin of the Armenian Cultural Association” in the Armenian community. The bulletin was created in 1993 as the first magazine published by Armenians after World War II. It was founded by the Armenian Cultural Society in Krakow in 1990, and according to the intention of the publishers, “was to serve well anyone interested in the Armenian culture, in particular the whole community of Polish Armenians.” Since it was founded by the Polish Armenian-repatriates from the former Eastern Borders and their descendants, they were the backbone of the authors published in the first editions. It can even be said that the bulletin was a liaison between Polish Armenians scattered throughout Poland, giving them an opportunity to rekindle memories and foster the Armenian culture in pre-war Poland in Lvov, Kuty, Czerniowce and Baniłów,, located in Romania. The editorial team managed to engage scientists (mainly historians) from various academic centres (not only Polish) to make the “Bulletin” a scientific periodical. It has significantly increased interest in Armenian roots and genealogical quests, leading to what is now refrred to as a “Renaissance of Armenian identity” in the Polish society. The bulletin is written in Polish (thus reaching out to readers from outside the minority) with the Armenian minority in mind. The subject – mostly the history and culture of Polish Armenians – revolves mainly around the Polish Armenians, less so immigrants of Armenian origin, who, after the dissolution of the Union of Soviet Socialist Republics began to come to Poland in large numbers. The bulletin is a flagship activity of the Armenian Cultural Society in Krakow with a goal of fulfilling the needs and interests of all the Armenians living in Poland. By analysing the contents of the bulletin the author shows its functions as a source of information, a documentary and an integrating factor. The magazine is available on subscription and in libraries to Armenian families scattered throughout Poland. The integrating function also manifests itself in projects inspired by the bulletin. At a minimum level, the journal integrates Armenians in a transnational dimension through publication of texts devoted to Armenians settled in different countries. The information function is reflected in coverage of current events (reports and a chronicle). The documenting function consists in numerous publications concerning the history of Armenians in Poland and other countries, their culture, religion and language. A large part of them contains impressive iconographic documents and write-offs of privileges. These texts are aimed at sustaining memories of the glorious past among Polish Armenians coupled by awakening their awareness. By accessing a broader audience (libraries, publishing some of the editions online), the bulletin is used to disseminate knowledge about Armenians on a larger scale and to challenge stereotypes. There is no exaggeration in saying that the bulletin has a mission of guarding the glorious history of Armenians in Poland.
4
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Świadkowie Jehowy jako najbardziej zwalczana sekta w Armenii

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Król-Mazur R.
Wschodnioznawstwo
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2016
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issue 10
101-118
EN
In the paper the author discusses the issues related to the persecution of Jehovah’s Witnesses by the authorities of the Republic of Armenia and the Armenian Apostolic Church, which enjoys the status of the national church. In Armenia Jehovah’s Witnesses are commonly perceived as a „particularly negative sect”. Due to their refusal to perform military service (which is important in the situation of the still not resolved conflict over Nagorno-Karabakh) they are treated as traitors to their own nation. The registration application of Jehovah’s Witnesses was rejected by the authorities fifteen times and despite the & nal success with the registration they still face numerous obstacles which makes it hard to exercise their faith openly. The author’s intention is to raise awareness to the fact that Armenians still demonstrate a negative attitude to all religious minorities, as the re{ ection of the generally prevailing „fear of strangers”. The actions of local TV channels broadcasting current affairs programs in which minorities are shown as enemies to the country and the national unity, can also be blames. Social attitudes explicitly indicate that for Armenians religious diversity constitutes a threat to the ethnic unity. Papers devoted to the freedom of religion published before 2015 show that Jehovah’s Witnesses were the ones particularly persecuted. The blame for such a situation lies to a large extent with the clergy of the Armenian Apostolic Church who encourage locals to defend the national church. The issue of religious minorities is also used in the political struggle. According to some leading Armenian politicians Jehovah’s Witnesses run the policy which is most destructive for Armenia. The blame for the spread of sects in Armenia is put on Western European countries and the United States of America which are believed to & nance sects with the intention to destroy all Orthodox Christian churches that preserve national identity. It is widely believed that America supports sects as it is interested in destabilization of geopolitical situation in the regions close to Russia. The author also tries to find an answer to the question why, despite such unfavorable conditions, Jehovah’s Witnesses in Armenia keep gaining more followers at an increasing rate.
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