Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 7

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  Świdnica
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Publication available in full text mode
Content available

Lokalny program rewitalizacji narzędziem rozwoju Świdnicy

100%
Hajduga P., Mempel-Śnieżyk A.
Prace Naukowe Uniwersytetu Ekonomicznego we Wrocławiu
|
2017
|
issue 490
55-69
PL
Realizacji projektów rewitalizacyjnych służy lokalny program rewitalizacji (LPR). Dokument ten jest opracowywany, przyjmowany i koordynowany przez gminę. LPR to wieloletni program działań w sferze przestrzeni, urządzeń technicznych, społeczeństwa i gospodarki, zmierzający do wyprowadzenia danego obszaru z sytuacji kryzysowej oraz stworzenia warunków do dalszego rozwoju tego terenu. LPR należy do narzędzi strategicznych umożliwiających gminom oraz innym podmiotom chcącym się zaangażować w proces rewitalizacji aplikowanie o środki zewnętrzne m.in. z Unii Europejskiej. Artykuł stanowi prezentację i próbę oceny programów rewitalizacji przestrzeni Świdnicy. Punktem wyjścia w opracowaniu stały się rozważania autora na temat istoty rewitalizacji jako instrumentu polityki rozwoju lokalnego. Na tym tle omówiono specyfikę miasta oraz przedstawiono stan programów i procesu rewitalizacji śródmieścia Świdnicy.
2
Content available remote

W Świdnicy, Opawie i na całym Śląsku Anton Ernst Beyer (1704–1773)i jego malarska twórczość

88%
Kozieł A.
Historica: revue pro historii a příbuzné vědy (Historica: Review in history and related sciences)
|
2015
|
vol. 6
|
issue 2
141-158
EN
Author of this article gives his attention to the work of Anton Ernst Beyer (1704–1773), one of the leading Baroque painters in Opava. In this study, new facts concerning the biography of the artist are presented, as well as new findings of hithero unknown works, created on behalf of the donators from former Prussian Silesia. Furthermore some unknown sources of his painting style are disscussed and the role of the work of Beyer against the background of relationship between the Opava region and Lower Silesia.
3
Publication available in full text mode
Content available

Szansa, której nie zaprzepaściliśmy

75%
AUGUSTYN A.
Ochrona Zabytków
|
2017
|
issue Dodatek Specjalny. Dziedzictwo w Polsce.
172-176
EN
You are being handed a golden key and it is up to you how you use it — this is what the hosts of the Church of Peace in Świdnica heard in 2001, when the building was inscribed on the UNESCO World Heritage List. Fifteen years after it was inscribed on the list, they admit that the key has turned out to be valuable indeed: it translates into extra points when renovation applications are submitted and into excellent promotion. The church has become more recognisable and more admired: it generates the largest amount of tourist traffic in the town (80 thousand people a year) and is being visited by more and more people every year; it was named the Tourism Product of the Year 2016 at the Tourism Congress, and National Geographic has listed it as one of the new seven wonders of Poland. This means increased tourism earnings and thus provides a greater potential for collecting their own funds for future projects. It enhances the image of the church, but not only of the church. – Doubtless, as a building entered onto the UNESCO World Heritage List, the Church of Peace attracts large numbers of tourists from all over the world, from Japan to the United States. Our town has benefited from having a historic monument of this rank; it has become an important place on the cultural map of Europe – admits Beata Moskal-Słaniewska, Mayor of Świdnica. The inscription enhances the site’s prestige and causes the Church of Peace to be more and more frequently associated with major events, such as the visit of the Swedish royal couple — King Carl XVI Gustaf and Queen Silvia, the joint prayer of German Chancellor Angela Merkel and former Prime Minister of Poland Ewa Kopacz, and a meeting of representatives of four religions: Christianity, Judaism, Islam, and Buddhism (Dalai Lama XIV). The word “UNESCO” is more and more noticeable at Pokoju Square. The UNESCO Promotion and Partnership Centre was established in the former bell-ringer’s house, and in 2010 the church hosts prepared a Lower Silesian UNESCO Trail: they visited a number of towns and cities listed by UNESCO — Toruń, Zamość, Kraków, and Wieliczka — presenting Lower Silesian monuments there. – The UNESCO brand is unassailable; without it, we would not be invited to participate in many important projects. We would not be where we are now – believes Rev. Waldemar Pytel, the parish-priest of the Church of Peace in Świdnica and bishop of the Wrocław Diocese of the Evangelical Church of the Augsburg Confession in Poland. – As its administrators, we shoulder a greater responsibility due to the fact that the site was inscribed on such a prominent list. We realise that this is also a commitment to future generations, and that we not only need to preserve the Church of Peace, but also the whole enclosure that surrounds it. What makes this task even more difficult is that according to conservators and restorers, the site requires urgent restoration works” he adds. A testimony to this responsibility is provided by the works carried out on the church and its surroundings (Square of Peace): we managed to save the altar, the pulpit, a large organ with a Baroque casing, part of the cemetery, the rectory, the bell tower, the bell-ringer’s house, and the watchman’s house. Some of these 300-year-old buildings were given completely new functions: the bell tower is going to be converted into a gallery and the rectory is going to house a Lower Silesian Evangelical Institute with invaluable Bible and old print collections, which are now being digitised and will be made widely available. Dr Maciej Małachowicz, an architect and one of the co-developers of the design of the renovation, emphasises that the wattleand- daub buildings associated with the church are the only complex of this type in Poland and one of the few in Europe. Throughout its history, which goes back to the 17th century, it has never undergone renovation on such a scale as that carried out in recent years. – I am impressed by the scale of the works and by how the church has been promoted and how recognisable it has become – says Maciej Bator, cantor of the Church of Peace, who is also associated with the Artistic Summer event, i.e. film, ceramic, and theatre workshops and the annual Bach Festival. Bach was not a random choice: in the 18th century, the church’s cantor was Christoph Gottlob Wecker, Bach’s student. In his letter of recommendation, the master stated that Wecker participated in cantata performances in Leipzig and that he greatly appreciated his participation. The manager of the festival, Jan Tomasz Adamus, says that pieces of Bach’s music and the music of later Leipzig cantors were regularly performed in the Church of Peace throughout the whole of the 19th century. The high level of musical culture is an element of the identity of this place. Due to its unique acoustics and atmosphere, it has been a special source of inspiration for artists for nearly four centuries, a place attracting philosophers, historians, aesthetes, and sensitive persons. Aficionados of Johann Sebastian Bach’s music come to Świdnica from all over the world, finding the local cultural context extraordinarily favourable to Enlightenment music, and the world of opera considers the interior of the Church of Peace in Świdnica to be the most beautiful theatre in this part of Europe. All the changes that take place here are immediately noticed by the parishioners. Asked about their first associations when they hear “the Church of Peace”, they answer with one accord: “my place”. They form a small community, with only 150 members; to them, the church is not only the sacred, but also a space, which unites them. They meet at services and at Bible study sessions held each Thursday, while their children come here for RE classes and Sunday school classes. – We are like one family, we all know one another’s first and last names – says Ewa Gajdzińska, a parishioner. A sense of pride, integration, identity – these are words that frequently appear in conversations. – We are a small parish, yet we take care of a worldclass historic monument – emphasises Stanisław Zabielski, one of the parishioners. – When I brought my Italian friends from Milan here, they were astonished that a small town like Świdnica boasts a building of this class and beauty – says Władysław Heinrich, member of the parish community. – The church surprises us because as opposed to other Evangelical churches, it has an unusually rich interior that contrasts with the austere front façade. This “surprise effect” makes a strong impression on everyone. However, its genius loci do not rely exclusively on its architecture. The atmosphere of this place combines the past and the present. It is people who create it. Along with the parish-priest there is also our small community and the history behind us: the great determination of our predecessors, 17th-century Lutherans, who were able to complete the construction of their church in less than a year using non-durable materials in adverse conditions – believes Paweł Żak, one of the parishioners. That strength of faith and of their religious community provided, alongside pioneering architectural solutions, the factors which were decisive for the inscription on the UNESCO World Heritage List: “The astonishing uniqueness of the Churches of Peace also lies in the fact that, despite the widespread scepticism towards the durability and solidity of the buildings, they have survived to this day. [They] bear exceptional witness to a particular political development in Europe in the 17th century of great spiritual power and commitment”. – The value of our church lies in its exceptional continuity – claims Annemarie Franke, a parishioner and a historian. – After the war, many Evangelical churches fell into ruin or were taken over by Catholics. Little has remained of the religious and cultural wealth of the Silesian Evangelicals. However, services in the Church of Peace have been held continually since 1657, and the local archives are a priceless collection. This is something truly exceptional. Wiesław Łabęcki, a historian who only moved to Świdnica several months ago and who is a member of the parish, emphasises that this is a real-life history lesson and important cultural heritage. The heritage is embedded in a special historical and social context. After World War II, a nearly unique situation developed in Lower Silesia since the population was nearly completely replaced. The new inhabitants came from various places, bringing their own traditions, beliefs and religions with them. Such encounters were not always easy. Evangelicals were in a minority and they were equated with the Germans. Many of them did not openly admit they were Evangelicals for fear of antipathy on the part of the local environment. Their heritage was associated with the German legacy, which was perceived as strange and for many years associated with the horrors of war. – When I was appointed to serve in this parish 30 years ago, the most difficult challenge for me was to change the consciousness of the parishioners and residents of Świdnica. I wanted to show that although we are only a minority in this parish, we do not confine ourselves to our own community, that we are hospitable and that we have a magnificent church that is open to everyone – says Bishop Waldemar Pytel. – The odium towards “Germanness” haunted Evangelicals and the Church of Peace for a long time – admits Stanisław Zabielski, who has lived in Świdnica for 60 years. He remembers the gloomy, empty church, the plundered cemetery, and the over-300- -year-old buildings around Pokoju Square, which were falling into ruin. Not many inhabitants of Świdnica visited this area; it seemed strange to them. – The new hosts, Rev. Waldemar Pytel and his wife Bożena, brought this place to life – Zabielski adds. – They organised meetings for adults and for children, they held discussions. Year by year, the church was becoming more and more open to the locals and to tourists. It is this change of approach, as well as the renovation works and the prestige of this place, that seem to be of particular importance here. The inscription on the UNESCO World Heritage List and the intensive activities of the church’s hosts turned something that used to be “post-German”, abandoned, into something that is “ours” and valuable. What used to divide now unites and is a source of pride for Świdnica’s inhabitants, regardless of their religious beliefs. – We are no longer a church of a small community, but a place which is more and more prominently present in social consciousness. The inscription on the World Heritage List was a chance that we did not squander and that we still use – say the parishioners.
4
Publication available in full text mode
Content available

Nagrobek Anny Heleny von Rohr w kościele parafialnym w Przerzeczynie-Zdroju. Nieznane dzieło Georga Leonharda Webera

71%
Migasiewicz P.
Biuletyn Historii Sztuki
|
2023
|
vol. 85
|
issue 2
67-86
EN
The article focuses on the tomb of Anna Helena von Rohr, primo voto von Nimptsch (1649–1712), daughter of an esteemed Baroque poet Friedrich von Logau. The tomb is located in the Catholic (formerly Lutheran) parish church in Przerzeczyn-Zdrój (until 1945 Bad Dirsdorf) near Niemcza in Lower Silesia. This high quality work, dating from ca. 1712–1715 and made of Przeworno marble and alabaster, has until now been virtually unknown to art historians and overlooked in scholarly studies. On the basis of a comparative analysis and other data, the design and execution of the monument was ascribed to Georg Leonhard Weber (1672–1739), a sculptor active in Świdnica, originating most probably from Franconia.
PL
Artykuł jest poświęcony nagrobkowi Anny Heleny von Rohr, primo voto von Nimptsch (1649–1712), córki cenionego barokowego poety Friedricha von Logau, znajdującemu się w katolickim (dawniej luterańskim) kościele parafialnym w Przerzeczynie-Zdroju (do 1945 Bad Dirsdorf) koło Niemczy na Dolnym Śląsku. To wysokiej klasy dzieło, wykonane ok. 1712–1715 r. z marmuru przeworneńskiego i alabastru, było do tej pory niemal nieznane historykom sztuki i pomijane w opracowaniach naukowych. Na podstawie analizy porównawczej oraz innych przesłanek projekt i wykonanie monumentu zostały przypisane Georgowi Leonhardowi Weberowi (1672–1739), rzeźbiarzowi aktywnemu w Świdnicy, pochodzącemu prawdopodobnie z Frankonii.
5
Publication available in full text mode
Content available

„[…] von unß gewischen an das neuere Nunnin Klostir”. Księcia Bolka II Małego nieudana próba fundacji klasztoru sióstr klarysek w Świdnicy

71%
Klemenski M. A.
Średniowiecze Polskie i Powszechne
|
2021
|
vol. 13
26-45
EN
In this article, Marcin Klemenski discusses the problem of the failed attempt to found a monastery of the Poor Clare nuns in Świdnica in the years 1358-1360. In the four extant documents from this period, kept in the Wrocław State Archives and the Archdiocesan Archives, issued by Bolko II the Small, Duke of Świdnica-Jawor, and Bishop Przecław of Pogorzela, one can find information about this attempt. Klemenski conjectures that Bolko II could have been planning to found a monastery for his sister Constance, Duchess of Głogów, who was a Poor Clare nun in Stary Sącz. However, the foundation did not take place due to the death of Constance in 1360. Another reason for the failure was the epidemic in Świdnica that year and the outbreak of the conflict between Duke Bolko II and the Wrocław chapter related to the invasion of the city of Grodków.
DE
Der Artikel behandelt das Problem der nicht zustande gekommenen Gründung eines Klarissenklosters in Schweidnitz (Świdnica) in den Jahren 1358-1360. In den vier erhaltenen Dokumenten aus dieser Zeit, die im Staatsarchiv bzw. Erzdiözesenarchiv Breslau aufbewahrt werden und vom Herzog von Schweidnitz-Jauer, Bolko II. dem Kleinen, und Bischof Preczlaw von Pogarell stammen, befinden sich Angaben zu dieser Gründung. Der Autor des Artikels vermutet, dass Bolko II. das Kloster mit Blick auf seine Schwester Constantia, Herzogin von Glogau, gründen wollte, die als Klarissin in Alt Sandez (Stary Sącz) lebte. Die Gründung kam jedoch nicht zustande, weil Constantia 1360 verstarb, in demselben Jahr in Schweidnitz eine Epidemie ausbrach und der Konflikt zwischen dem Herzog Bolko II. und dem Breslauer Domkapitel sich im Zusammenhang mit dem Überfall auf die Stadt Grottkau (Grodków) zuspitzte.
PL
Tematem niniejszego artykułu jest problem niezrealizowanej fundacji klasztoru sióstr klarysek w Świdnicy w latach 1358–1360. W zachowanych czterech dokumentach z tego okresu, przechowywanych we wrocławskich Archiwum Państwowym oraz Archiwum Archidiecezjalnym, wydanych przez księcia świdnicko-jaworskiego Bolka II Małego oraz biskupa Przecława z Pogorzeli, można znaleźć informacje o tej fundacji. Autor artykułu przypuszcza, że Bolko II mógł ufundować klasztor z myślą o swej siostrze Konstancji, księżnej głogowskiej, która była klaryską w Starym Sączu. Do fundacji nie doszło jednak z powodu śmierci Konstancji w 1360 roku, jak również na skutek panującej w tym roku w Świdnicy epidemii oraz wybuchu konfliktu księcia Bolka II z kapitułą wrocławską związanego z najazdem na miasto Grodków.
6
Publication available in full text mode
Content available

Wykazy członków bractwa różańcowego przy klasztorze dominikanów w Świdnicy z XVI wieku

71%
Kaczmarek K.
Roczniki Historyczne
|
2023
|
vol. 89
121-178
EN
The paper deals with lists of members of the Confraternity of the Rosary, functioning under the patronage of the Dominican monastery in Świdnica, from about 1530-1535. The analysis of their contents is supplemented with the edition of that source in the appendix. The lists provide important data for further research on the pastoral activities of the monastery in Świdnica and on antroponymy of inhabitants from the surroundings of Świdnica in late Middle Ages.
PL
Artykuł dotyczy pochodzących z ok. 1530-1535 r. wykazów członków bractwa różańcowego, działającego pod patronatem klasztoru dominikanów w Świdnicy. Analiza zawartości tych rejestrów została uzupełniona edycją źródła zawartą w Aneksie. Wykazy te przynoszą istotne dane do badań nad działalnością duszpasterską świdnickiego konwentu oraz studiów nad antroponimią ludności zamieszkującej okolice Świdnicy w późnym średniowieczu.
7
Publication available in full text mode
Content available

Kościoły Pokoju w Jaworze i Świdnicy (2001)

63%
SCHAAF U.
Ochrona Zabytków
|
2017
|
issue Dodatek Specjalny. Dziedzictwo w Polsce.
119-124
EN
The Churches of Peace built in the Silesian towns of Jawor (1654-1655) and Świdnica (1656-1657) in south-western Poland are the largest timber-framed Baroque religious buildings in Europe. They were both constructed following the Peace of Westphalia of 1648 which ended the Thirty Years’ War. In compliance with the conditions of that settlement, the temples were to be erected on a precisely specified area outside the city walls. Later, the building materials were limited to non-durable materials – wood and loam. The centuries-old tradition of timber framing found its reflection in the unparalleled scale, complexity, and durability of the Churches of Peace. Their sumptuous interior decoration, developed in the following decades, is a unique illustration of the coexistence of Baroque art and Lutheran theology, as well as a reflection of the social hierarchy of that time. Criteria: (iii), (iv), (vi) The question of the authenticity of the timberframe structure of the Churches of Peace in Jawor and Świdnica in the context of contemporary thinking about the definition of heritage authenticity The article is based on the author’s experience gained during his participation in conservation works at the Churches of Peace in Jawor and Świdnica since the early 1990s. Its fundamental objective is to draw attention to selected aspects of a range of issues connected with the recognition of broadly understood values of monuments, with special regard to the value of the authenticity of their construction. For a long time, the notion of authenticity in relation to conservation activities had mostly been associated with protecting the tangible substance of a monument. This was due to the belief that only the original substance could be the attribute of its value. In the course of time, the interpretation of authenticity was broadened considerably. Nowadays, the question of authenticity is settled not only on the basis of its material genuineness but also, for instance, in accordance with the ”Operational Guidelines for the Implementation of the World Heritage Convention”, its ‘form and design; materials and substance; use and function; traditions, techniques, and management systems; location and setting; language, and other forms of intangible heritage; spirit and feeling, and other internal and external factors’ too. Besides, numerous examples show that the values of a monument often ensue from the social, political, or cultural context in which they are discussed; therefore, they can be changeable. The history of the appreciation of the Churches of Peace in Jawor and Świdnica also provides such an example. Throughout the 20th century, the assessment of their historical value was changing depending on the current cultural context in spite of the fact that their authentic tangible substance remained virtually unchanged. For some – mostly Protestant – scholars, they were a symbol of their coreligionists’ struggle for religious freedom in the Silesian principalities ruled by Catholic Hapsburgs at the time when the churches were constructed (mid-17th century). For other – mostly Catholic – researchers, they were a symbol of tolerance towards his Protestant subjects on the part of the Catholic Habsburg Emperor. The latter interpretation of their historical value was also adopted as criterion III in the justification of the nomination of the Churches of Peace for inscription onthe UNESCO World Heritage List in 2001. Coming back to the issue of authenticity, it should be noted that the extensive research conducted in the Churches of Peace prior to the drawing up of the nomination for inscription on the List demonstrated the enormous significance of the preservation of their original material substance. In the case of both the churches, an analysis of the existing timber- frame structure afforded possibilities for a detailed reconstruction of the history of their erection, determination of the technical solutions applied in the different periods of the building process, and a theoretical reconstruction of their original architectural form and structure. It was precisely the results of the research that allowed the scholars to highlight some hitherto unknown values that were then defined in the above-mentioned nomination: ‘The Churches of Peace are outstanding, pioneering, and unique structures, the construction, spatial arrangement, and technology of which were later imitated only in a simplified and reduced form’, thus providing strong arguments for inscribing both the properties on the UNESCO World Heritage List on the basis of criterion IV. Both the above mentioned examples of the significance of historical interpretation and understanding of the construction of the Churches of Peace provide a confirmation of the historical changeability of value judgments. However, it seems that this observation does not reduce the importance of the need to preserve the genuine substance, for it was precisely the analysis of the authentic structure of these monuments that allowed their unique significance and values related to the construction solutions adopted to be highlighted. In this particular context, the primary aim of conservation works related to the timber-framing construction of both the churches was to protect and preserve the existing layers of their historic substance that testified to the richness of their architectural history, as well as to the periods of rise or stagnation of the parish and its church. Attempts were made to reach the goal thus defined not only by means of the proper conservation procedure, from extensive research and guidelines, through the conceptual design study, building project, and detailed design, up to the model works and their final implementation. This was also carried out through clearly defined priorities such as preserving the historical layers while repairing local damage; improving the integrity by supplementing any missing structural elements in the individual parts/structures of the properties; replication building materials and techniques that corresponded, to the maximum possible extent, to the original solutions; and renovating the finishing coats subject to natural and constant wear and tear. The social, political, or cultural transformations and the progress of science will for sure also lead to the formulation, in the future, of new research questions regarding the Churches of Peace; and historians, art historians and scholars from other fields will be searching for the answers both in the tangible, and intangible, sphere of their heritage. The results of their research will, perhaps, highlight and attribute to the properties some new and hitherto unrecognised values. However, it seems that the analysis, evaluation, and protection of the tangible substance of the monuments in his charge will remain the fundamental task of architectural monuments protection officer.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.