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priMAte WySZyńSKi tOWArDS pOLiSH

100%
Zamiatała D.
Studia Theologica Varsaviensia
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2018
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vol. 56
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issue 2
201-213
EN
Primate S. Wyszyński was interested in each symptom of social and religious life of the society in the Western Lands. Thanks to his frequent visitations he knew Church, social and national reality in this area very well. He also noticed an important role of the Church in its mission to unite these lands with “homeland”. Primate was not doubtful that these lands fairly belonged to Poland. The assignment of these lands to Poland was perceived by him as not only the recognition of historical rights, but also as “Divine restitution”, as an expression of justice for Poland being harmed by the German occupier, and not a political game. In his speeches and sermons, he reassured and encouraged its inhabitants. He called them to last here, on these old Piast lands, and believe in „historical moment of the nation on these lands” and to love this land. Primate noticed the effects of confusing policy of the communists towards Silesian people in Opole region. He saw that the encounter of indigenous people with Poland by communism must have been disastrous for Poland, which identified everything, which was Polish, with communism.
2
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Rozwój i upadek osadnictwa tatarskiego w północno-zachodniej Polsce w latach 1945-2005

72%
Miśkiewicz A.
Nurt SVD
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2019
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issue 2
128-137
PL
Artykuł omawia losy Tatarów na terenie PRL. Pierwsze gminy muzułmańskie powstawały po roku 1945 jako efekt tzw. akcji repatriacyjnej, czyli przesiedlania ludności polskiej z terenów anektowanych przez Związek Sowiecki na odłączone od Niemiec nowe Ziemie Zachodnie. Autor przedstawia przede wszystkim dzieje Tatarów polskich przybyłych z byłego województwa nowogródzkiego i osiedlających się w nowych województwach północno-zachodnich. Sporo uwagi poświęca zwłaszcza Gorzowowi Wielkopolskiemu, który wiele lat stanowił największe skupisko i ośrodek życia kulturalnego Tatarów polskich w PRL. Według przeprowadzonego w 1965 roku spisu prawie połowa populacji tatarskiej północno-zachodniej Polski mieszkała w Gorzowie. Kolejny spis w 1985 roku pokazał znaczny spadek liczby gorzowskich Tatarów. Była to stała tendencja, która na początku XXI wieku doprowadziła, do zawieszenia działalności gminy w Gorzowie. Jednak, jak pokazuje autor, Tatarzy polscy – chociaż rozproszeni w wielu miastach (Szczecin, Warszawa, Wrocław, Białystok) nadal pozostają obecni w życiu naszego kraju.
EN
The article discusses the fate of Tatars in the Polish People’s Republic (PPR). Early Muslim communes were established after 1945 as an effect of the so-called repatriation action, i.e. the resettlement of the Polish population from the territories annexed by the Soviet Union to the new Western Lands disconnected from Germany. The author concentrates on presenting the history of Polish Tatars who came from the former Nowogródek province and settled in the new north-western provinces. He devotes a good deal of attention to Gorzów Wielkopolski, which for many years was the largest agglomeration and centre of cultural life of Polish Tatars in the PPR. According to the 1965 census, almost half of the Tatar population of north-western Poland lived in Gorzów. Another census conducted in 1985 showed a significant decrease in the number of Gorzów Tatars. It was a constant tendency, which at the beginning of the 21st century led to the suspension of the commune in Gorzów. However, as the author shows, Polish Tatars – although scattered in many cities (Szczecin, Warsaw, Wroclaw, Białystok) – are still present in the life of our country.
3

Same swoje onimy filmowe – analiza wybranych nazw własnych pierwszej części trylogii Sylwestra Chęcińskiego i Andrzeja Mularczyka

72%
Kresa M.
Prace Językoznawcze
|
2016
|
issue XVIII/3
PL
Celem artykułu jest prezentacja (na podstawie materiałów filmowych i okołofilmowych) historii i determinantów kilku nazw własnych związanych z filmem Sami swoi. Analizie poddano tytuł filmu, nazwę miejscowości, z której przybili Kargul i Pawlak, nazwę miejscowości, w której rozgrywa się akcja komedii oraz imię jej głównego bohatera. Analizę przeprowadzono na podstawie materiałów archiwalnych (scenariuszy, słuchowiska, stenogramów), dzięki którym można było prześledzić zmiany w zakresie onomastyki filmowej oraz wskazać czynniki zewnątrzjęzykowe, które wpłynęły na jej kształt. Dowiedziono również związków między nazwami własnymi wykorzystanymi w filmie a jego fabułą i ogólnym wydźwiękiem.
EN
The article has aimed to present the history and determinants of a few proper nouns used in Polish comedy Sami swoi. The title of the movie, the name of the place that Kargul and Pawlak come from, the name of the place where the action of the comedy takes place and the name of the main character have been analyzed. The analysis was based on archive materials (screenplay, radio drama, shorthand records) which helped the author to investigate changes in film onomastics, and to point out some extra-linguistic factors which influenced the model of film onomastics. Likewise, a connection between the proper nouns used in the film, its plot and its general reception was established.
4
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Wizyty Prymasa Józefa Glempa na Pomorzu Zachodnim

58%
Stanuch Z.
Warszawskie Studia Teologiczne
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2018
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vol. 31
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issue 2
46-57
EN
Before Father Józef Glemp took the office of the Primate in 1981, he had ac-companied Cardinal Stefan Wyszyński in his visits to Western Pomerania, serving as the secretary of the Primate. Father Glemp was in Szczecin, among others, in 1966 and 1974. As Primate of Poland, he visited West Pomerania in 1982, 1985, 1987 and 1988. He took part in the celebrations of the 10th Anniversary of the diocese of Szczecin and Kamień Pomorski and the diocese of Koszalin and Koło-brzeg. He was present during the celebration of the 50th Anniversary of the es-tablishment of a new ecclesiastical administration in the Western Lands. Primate Glemp also accompanied Pope John Paul II during his pilgrimage to Poland in 1987. Pope arrived in Szczecin on 11 June. After the fall of the PRL, Primate Józef Glemp also o>en visited the West Pomeranian land. For example, he was present during the next pilgrimage of John Paul II to Poland in 1991. The Pope then came, inter alia, to Koszalin.Compared to his two great predecessors, cardinals: August Hlond and Stefan Wyszyński; Cardinal J. Glemp was able to make a summary of what had happened in Western Pomerania since the end of World War II. That is why in his speeches he appreciated the activities of clergy and lay people for the reconstruc-tion of the war-damaged region and the development of religious life in this area. This article discusses this subject in detail.
5
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Między Usznią a Domaniowem. Przesiedleńcy z Kresów Wschodnich osiedleni na Ziemiach Zachodnich

44%
Jakubowska N.
Wrocławski Rocznik Historii Mówionej
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2014
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vol. 4
129-165
EN
Domaniów is a small town in the Oławski region in Lower Silesia. After the Second World War a large group of former residents of Usznia, a small village in the Eastern Borderlands of the Second Polish Republic, settled down in Domaniów. The author presents the accounts of five people who participated in the relocation process. The memories also include the time of their childhood and teenage years. The interviewees described how they remembered their family village, the most significant events from the time of war (German and Russian occupation), the preparation for relocation and the journey to the West – into the unknown. The accounts also show why Domaniów, which was known as Domajewice at that time, was selected as the settlement place, how it looked and what were the relationships with the Germans who still lived there. The author also describes the culture and traditions brought from the East and how they are continued to this day. The memories were set in a historical context based on the subject literature and archival materials.
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