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Język jako baza kulturowego nacjonalizmu. Niemiecko-polskie starcie o „dusze i serca” Mazurów na przełomie XIX i XX wieku

100%
Marcinkiewicz S. M.
Pogranicze. Studia Społeczne
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2017
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vol. 32
EN
According to the concept of the cultural nation formulated by J. G. Herder in the 18th the nationality of the person is determined by the language used. In the nineteenth century, there emerges a concept of a political nation formed during the Great French Revolution. All the citizens of the state create a nation. Both concepts have merged into an idea of a nation state. The Prussian nation state marginalized the border cultural communities such as peripheral Prussian Masurians living in the south-eastern area of East Prussia. The Masurians formed an evangelical, Polish-speaking, peasant community. They were famous for their loyalty to the subsequent Prussian and German rulers. Living in a relative isolation, the Masurians kept their Language, their own customs and habits for a long time. At the beginning of the nineteenth century there was a strong pressure towards their assimilation with German culture by eliminating the “Polish” dialect of the Masurians. To counter any possible Polish claims, the dialect was officially recognized as the “Masurian language”. At the turn of the 19th and 20th centuries Poles considered the Masurians as a regional branch of their own nation. The nationalistic radicalization during the Great War and Masuria plebiscite led to intensified assimilation of Masurians and the annihilation of the Masurian culture.
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„Ostatni Mohikanie” rodzimej kultury na „zdemazuryzowanych” Mazurach

100%
Poniedziałek J.
Sprawy Narodowościowe
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2012
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issue 40
197-217
EN
The Masurians as an ethno-regional group have almost disappeared from the ethnic map of the world: their descendents now live in Germany in great numbers, while there are just a few thousand in their native Masuria. At the same time, the Masurians’ original culture spanning between Evangelism, the Polish dialect and culture, and German identity, is vanishing. Probably the last formally organized group of representatives of the local native population is the one active in the Masuria Evangelical Association (MEA). Its members’ main aim is to preserve and maintain their native culture, and thus saving it from complete eradication. The article presents some of the unique measures taken by the activists of MEA in a concrete response to the marginalization of the Masurians and their vanishing in the region due to Germanisation policies and, later Polonisation policies in Masuria which were introduced by force when necessary. Many attempts at establishing the institutional means to rescue the native Masuria identity, which to a large extent proved unsuccessful, are briefly described in the text. The activities of MEA, as an institution of a regionalist character, are shown both in the historical and contemporary contexts. The author also presents the tasks, forms and contents of the Association’s work, taking into account the ideological and practical perspectives of its efforts to support the Masurian population.
3
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Activities of Branch No. 2 of Division II of the Chief of Staff HR of the Polish Army against the Masurian population in the 1930's

100%
Gołębiowski A., Łapińska A.
Doctrina. Studia społeczno-polityczne
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2017
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vol. 14
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issue 14
85-111
PL
Formed in the year 1930, Branch No. 2 of Division II of the Chief of Staff HR of the Polish Army located in Warsaw, unlike other branches, did not function as a country branch of Division II but it was engaged in organizing subversion and sabotage in the event of the war in the neighbouring countries. A very important part of its activity constituted the area of East Prussia. At the end of 1930 there appeared a working plan of Branch No. 2 in Masuria which was developing in the two following directions: a) awakening and organizing Polish and Philolopolish element, b) building technical subversive centres based on the organized Polish element. In order to regulate issue of Polish minority being used by the Branch no. 2, in April 1934 an agreement with the Ministry of Foreign Affairs was reached. It was established that political directives related to all sociopolitical issues of Polish minority abroad would be dealt by the MFA. In return for the agreement to use Polish minority in its activities, Branch no. 2 pledged to provide the MFA an access to possessed contacts in order to perform political actions. A Subsection A of the Branch No. 2 created the working plan concerning Masuria (providing close cooperation with agendas of the MFA) divided into legal and illegal part. By supporting gromadkarstwo Polish consulates in East Prussia intended to restrain German influence, whereas military authorities attempted to organize subversive centres having the use of conditions enabling open actions. However, after Germany had gained power in the National Socialist German Workers Party, in the lapse of time, Polish range in East Prussia, as well as the range of activities of the Branch No. 2 were dwindling increasingly. On the day of the outbreak of the Second World War Polish people had no subversive centre. For this reason, as the preparation for the war, in May 1939 Division II began organizing subversive groups belonging to Polish districts adjacent to Germany.
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Mazurzy na Podolu Wschodnim: pamięć, tożsamość i dziedzictwo

75%
Jakimowicz M.
Sprawy Narodowościowe
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2017
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issue 49
EN
Masurians in the East Podolia: Memory, Identity and HeritageThe theme of this article is specific identity and memory of the Polish population in the selected villages of Khmelnytskyi Raion of Ukraine, with the second most numerous Polish population in Ukraine. The specificity of this Polish population results from a long habitation in the same territory. From the moment they arrived on Podolia until their deportations to Kazakhstan and Siberia in the 1930s, this group did not migrate at all. The article is based on research conducted in three the so-called “Masurian” villages. The inhabitants of these areas are defined as Masurians – they are descendants of Polish peasants who settled therein the seventeenth and eighteenth centuries. The text shows the identity of the ethnic community of “Masurian” villages and the memory of their Polish peasant roots. Hundreds years of living together in one region and endogamy rules in force since the Second World War have contributed to the fact that these local communities have preserved memory of their Polish and peasant origin, as well as their specific dialect and religion. Mazurzy na Podolu Wschodnim: pamięć, tożsamość i dziedzictwoTematem artykułu jest specyfika tożsamości i pamięci ludności polskiej w wybranych wsiach obwodu chmielnickiego na Ukrainie, który jest drugim co do liczebności polskiej ludności obwodem Ukrainy. Specyfika ludności polskiej na terenie prawobrzeżnej Ukrainy opiera się na jej długim trwaniu na jednym terytorium. Od chwili przybycia na teren Podola aż do momentu zsyłek do Kazachstanu i na Syberię w latach 30. XX wieku tej grupy nie dotykały ruchy migracyjne. Artykuł opiera się na badaniach prowadzonych w trzech wsiach zwanych „mazurskimi”: Hreczanach, Szaraweczce i Maćkowcach. Ludność zamieszkująca te tereny określa się mianem Mazurów – potomków polskich chłopów, osadników z XVII i XVIII wieku. W tekście przedstawiono charakter tożsamości ludności wsi mazurskich, pamięć wspólnotową dotyczącą polskich i zarazem chłopskich korzeni grupy. Kilkusetletnie życie w jednym regionie, jak i obowiązująca do czasów II wojny światowej zasada endogamii spowodowały, że wspólnoty wsi mazurskich zachowały pamięć o swoim polskim i zarazem chłopskim pochodzeniu, gwarę i wyznanie.
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O istocie gromadkarstwa mazurskiego

75%
Kozłowski J. B.
Komunikaty Mazursko-Warmińskie
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2019
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issue 2 (304)
218-242
EN
After the Reformation Masurians as subjects of the rulers of the first evangelical state in the world became Lutherans. Over time, the inhabitants of the southern areas of Easy Prussia and the so- called Lithuania Minor felt the lack of the deepened spirituality, which they did not find in the evangelical church. Through the settled in Gąbin (Gumbinnen) exiled from the area of Salzburg pietist Evangelists in Masuria, “The six books on True Christianity” by John Arndt appeared. The book, after the Bible and the Small Catechism of Luther became the most popular among people of Masuria. The first piety movements appeared in Masuria in the county of Nidzica and Szczytno at the turn of the 18th and 19th centuries. However their true upturn took place from the 1840s. It manifested itself in running home services, prayer meetings- so-called “beads” and increased activity of travelling preachers. In the seventies and eighties of the nineteenth century, The Gromadkar movement comprised between 30 and 80% of the Masurian population. The centre of the Masurian clusters was located near Szczytno, Pisz and Mrągowo. Registered in 1885 by the Prussian Lithuanian Christopher Kukat , the East Prussian Evangelical Prayers Association which with the help of its bilingual (German Lithuanian) paper Pakajaus Paslas/ Friedens- Bote gave the organizational framework to the East Prussian clusters. At the turn of 19th and 20th centuries, the Gromadkar movement reached its apogee, also spreading among the Mazurian workers’ communities in the Ruhr. Since the First World War, there has been a gradual stifling of the movement, which in the Nazi era entered agonal phase. The key to understanding the world of clusters is the “Six Books on True Christianity” by John Arndt, in which he creates a kind of bridge between Luther’s teachings and the writings of the Rhine mystics of Master Eckhart, John Tauler and Henry Suzo, giving Mazurians directions for spiritual growth. It was supposed to rely on “Six Books” to deny yourself, to reject your own ego, to seek contact with God, indicating as the goal the union with God. The uniqueness of the Gromadkar movement consisted in going beyond the Lutheran principle of “justification by faith” and entering the ground of Christian mysticism unknown to the Evangelical doctrine, which happened through the work of Arndt. An additional aspect that opens up in this context is the Slavic and Lithuanian spirituality and the sensitivity of the crowd, without which undoubtedly it would not be possible to practice mysticism on the basis of the Evangelical religion.
6
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Stosunki narodowościowe na Warmii i Mazurach na tle religijnym w I połowie XX wieku

45%
Popieliński P.
Język. Religia. Tożsamość
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2016
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issue 2(14)
111-130
EN
Warmia and Masuria are one of the most diversified culture and ethnical regions in the 20th century – to 1945 they found in the German state, and after the II world war within the limits of the polish state. The author presents ethnic relations on the religion background in the first half of the 20th century. There was the half-century particularly important for the ethnic relations in East Prussia. On the relations have impacted important historical events. To understand where the melting pot in the areas came from and how looked like the ethnic relations on the religion background before and after the II world war, first of all the author showed a brief history this areas and brought closer at that time existing the social relations. Besides he explained what is difference between Masurians and Warmiaks, what is the Protestantism Masurians and Catholicism Warmiaks and how looked like the polish movement in Warmia and Masuria at the turn of 19th and 20th century. The author especially focused on presentation this ethnic relations and relations evangelical church and catholic church on the ethnic background in East Prussia before II world war and in the period after war.
7
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Życie społeczno-religijne Olsztynka w latach 1945–1950

45%
Makowski J.
Studia Elbląskie
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2020
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vol. 21
179-195
EN
In the article, the author explains the course of events after incorporating Olsztynek into the Polish People’s Republic after the Second World War. Makowski’s main areas of focus are the changes observed in religious and social spheres as well as the implementation of a new, communist government in lands previously inhabited by Germans. The author’s sources are the National Archive in Olsztyn, the Warmia Archdiocese Archive along with chronicles, witness accounts, and studies in both Polish and German. Makowski points out the changes that took place in Olsztynek after the Second World War. The article providesa clear and deep analysis of this short yet critical event in the history of Olsztynek.
PL
Artykuł opowiada o wydarzeniach, do których doszło po włączeniu Olsztynka do Polski Ludowej po zakończeniu II wojny światowej. Tekst skupia się przede wszystkim na opisie przemian społeczno-religijnych, które były efektem całkowitej zmiany struktury ludności oraz wprowadzenia władz komunistycznych na poniemieckich terenach. Podstawę źródłową stanowią materiały znajdujące się w Archiwum Państwowym w Olsztynie oraz Archiwum Archidiecezji Warmińskiej, kroniki, relacje świadków oraz opracowania polsko- i niemieckojęzyczne. Tekst dowodzi, jak powojenne realia nieodwracalnie zmieniły charakter miasta. Stanowi wnikliwe usystematyzowanie informacji o tym krótkim, lecz przełomowym okresie w dziejach Olsztynka.
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