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EN
Okupacyjno-wojenna historia Suwałk i Suwalszczyzny kojarzona jest wyłącznie z agresją niemiecką i późniejszą przynależnością do III Rzeszy. Pierwotnie owe terytorium znalazło się jednak pod okupacją sowiecką. Tak stanowił pakt Ribbentrop-Mołotow z 23 VIII 1939 r. Artykuł opisuje działania militarne strony sowieckiej oraz postawy miejscowej ludności, zróżnicowanej pod względem etnicznym i konfesyjnym. W opisywanym regionie na początku wojny nie dochodziło do konfliktów charakterystycznych dla polskich Kresów Wschodnich, co umożliwia przeprowadzenie badań bez późniejszych naleciałości spowodowanych długotrwałą okupacją sowiecką. The war and occupation history of Suwałki and Suwałki region is associated almost exclusively with the German aggression and the later annexation of this territory to the Third Reich. Initially, however, the area was under the Soviet occupation, according to the provisions of the Ribbentrop-Molotov Pact of 23 August 1939. The article describes military operations of the Soviets and attitudes of the local population, diverse both in terms of ethnicity and religion. At the beginning of the war there were no conflicts in the analysed region, characteristic of the Polish Eastern Frontiers, which allows us to conduct research with no later influences resulting from the long Soviet occupation.
PL
W artykule przedstawiono politykę władz wojskowych, cywilnych i kościelnych w okresie II Rzeczypospolitej w stosunku do cerkwi prawosławnych, wzniesionych za czasów zaboru rosyjskiego przede wszystkim z myślą o rosyjskim wojsku i administracji. Na przykładzie świątyń w Suwałkach, Augustowie i Łomży starano się sprecyzować pewne schematy postępowania z prawosławnym dziedzictwem (opuszczonym przez władze rosyjskie w trakcie I wojny światowej), charakterystyczne dla obszaru całego Królestwa Polskiego.The article presents the policy of military, civil and Church authorities of the Second Polish Republic towards the Orthodox churches constructed in the Russian partition, mainly for Russian officials and army. An attempt was made to identify, on the example of Orthodox Church buildings at Suwałki, Augustów and Łomża, certain patterns of actions towards the Orthodox Church heritage (abandoned by the Russian authorities during World War I), characteristic of the whole Kingdom of Poland.
Studia Ełckie
|
2019
|
vol. 21
|
issue 3
343-361
EN
This work concerns the contemporary area of the Suwałki region. In 1784 there were Roman Catholic parishes: Bakałarzewo, Filipów, Jeleniewo, Przerośl, Raczki, Suwałki, Wiżajny and probably Wigry (Magdalenowo). There was also part of the parish Lubowo and then Kaletnik. The main objective of this study is to answer the question of what role the oldest parishes of the region played for the inhabitants of the Polish-Lithuanian and Prussian states and their for the country's security. An attempt was made to characterize the importance of the borderland in the Christianization activity. The first permanent settlement began here at the beginning of the 16th century. The oldest Roman Catholic parish is Bakałarzewo (1520). Between 1562 and 1570, the Filipów and Przerośl parishes were established. In 1599, the Raczki parish was established. The turn of the sixteenth and seventeenth centuries is also the time when the Wiżajny parish was founded. In 1541, in the village of Dowspuda near Raczki, there was also an Orthodox chapel. The Camaldolese of Wigry played a major role here (from 1668). They built temples in: Wigry, Magdalenowo and Suwałki (after 1710). Between 1772 and 1785, the Jeleniewo parish was developed, and in the years 1790-1794 – the Kaletnik parish. At that time, parish priests played a huge role, as they were able to write and read as few. Catholic churches near the border with Prussia strengthened the security of the state and the religiousness of the Catholics from Prussia. Only in churches, old people could get to know paintings or sculptures. Associations were active at the churches. The parishes supported Polish patriotism. Belfries were announced by important events, and parish cemeteries made it possible to organize funerals. Only parishes helped the poor and ran schools.
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