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EN
In this article devoted to the independent culture in Polish People’s Republic, I put into dichotomic doubt the concept based on the clear division between the official and independent culture. The forms of creative activity that escaped the state censorship between 1976 and 1989 radically disrespected the directives of the state’s cultural policy, yet many years before the emergence of ‘the second circulation’, there were already numerous initiatives that sparked a rich spectrum of independent activity. The authors’ strategies to remain independent changed over time, to varying extent distanced the authors from the official artistic life and differed depending on the character of the authors’ intellectual activity. In the article, I attempt to prove the relatively weak influence of the ‘official dependent culture’ that fully respected the authorities’ instructions, and I propose a classification of creative strategies that also emerged in the official culture and allowed for a relatively free development of art and science. Using multiple examples from literature, cinema, visual arts, music and science, I discuss ‘controlled culture escaping the ideological instructions’, ‘official niche culture’, ‘culture confronting the limitations’, ‘licensed Catholic culture’, ‘second circulation culture’ and ‘third circulation culture.’ The practice of searching for a way out of the official one-dimensionality allowed Polish cultural identity to continue and save its most valuable intellectual and artistic values.
PL
24 października 1985 r. Eryk Sztekker, socjolog i pracownik Urzędu do spraw Wyznań w Warszawie, podczas kursu dla dyrektorów wydziałów do spraw wyznań wygłosił wykład, w którym przedstawił z punktu widzenia władzy, a ściślej Urzędu do spraw Wyznań – instytucji będącej elementem aparatu kontroli i represji państwa wobec Kościołów i związków wyznaniowych – związki Kościoła katolickiego ze środowiska- mi twórczymi, ludźmi kultury, literatami i artystami w latach osiemdziesiątych XX w. w komunistycznej Polsce. Artykuł jest próbą syntetycznego przedstawienia zjawiska, które nabrzmiewało od połowy lat siedemdziesiątych, a w pierwszej połowie lat osiem- dziesiątych nabrało charakteru masowego. Przez władze państwowe i partyjne postrze- gane było jako poważny problem. Pojawienie się twórców i ludzi kultury w kościołach, gdzie mogli bez ingerencji cenzury prezentować swoją twórczość i wyniki badań oraz dzielić się swoimi przemyśleniami, stanowiło zagrożenie dla państwowego monopolu w obszarze dystrybucji kultury.
EN
O n 24 October 1985, Eryk Sztekker, a sociologist and employee of the Office for Religious Denominations in Warsaw, held a lecture during a course for directors of departments for religious denominations to present the relations of the Roman Catholic Church with communities of creators, people of culture, men of letters and artists in the 1980s in communist Poland from the point of view of the authorities, i.e. the Office for Religious Denominationins, which was part of the control and state repression appara- tus against the Roman Catholic Church and religious associations. The article marks an attempt to provide a structured overview of a phenomenon that had been emerging since the mid-1970s and snowballed in the first half of the 1980s. The state and party authorities viewed it as a serious problem. The emergence of creators and people of culture in chur - ches where they could present their works uncensored and the results of research as well as share their reflections posed a threat to the state monopoly in the provision of culture.
PL
Jan Walc was a character with rich achievements, and at the same time colorful and interesting. He was a critic who writes about Tadeusz Konwicki and Adam Mickiewicz, secretary of Jaroslaw Iwaszkiewicz ordering his archives and at the same time one of the most severe critics of his attitude, teacher, a co-worker of weeklies “Polityka” and “Kultura”, and finally – a longtime activist of the democratic opposition and a leading publicist and printer of the second circulation in the PRL. The above calculation itself shows the originality of this character, today almost completely forgotten. In his texts he critisised party activists, militiamen, prosecutors, luminaries of Polish literature, democratic opposition leaders, former and current colleagues, and even his daughter’s teachers. In the talk I will want to show the Jan Walc’s way to participate in independent publishing movement and his role in this phenomenon.
EN
The Czech (proto)underground remains one of the little-mapped phenomena of our modern history, despite the fact it triggered many key events during the communist regime era. The submitted study attempts to look at the persecution of underground society from the position of repressive bodies working as a kind of service organisation of the Communist Party. The roots of the underground date back to the mid-1960s when a generation defining itself (not just) against its parents reached a peak. Its most visible manifestations were seen at a "physical" level - long hair, and the musical "explosion" of beat groups. The first repression of this "bad" music occurred as early as 1957, with a witch hunt taking place ten years later in the Czechoslovak Socialist Republic against "vlasatce" (meaning long-haired men). Another wave of sistematic persecution occurred in the mid-1970s following events which occurred in the small village of Rudolfov near České Budějovice. It was then that State Security (the secret police) first noted that it was once again facing an old enemy whose rise it had neglected to notice.
5
Content available remote

Wydawnictwo Myśli Nieinternowanej. Rys historyczny

63%
Sowiniec
|
2014
|
issue 44
85-114
EN
The article outlines the history of Non-Interned Thought Publishing Company (WMN), which operated in Kraków in the years 1982-1989 beyond the reach of communist censorship. A year after Tomasz Gugała established an underground journal Myśli Nieinternowane [Non-Interned Thoughts] in April 1982, young people working in an underground structure formed a publishing house – Wydawnictwo Myśli Nieinternowanej [Non-Interned Thought Publishing Company]. Its basic premise, which was never abandoned, was to create a society alternative to the Communist reality. From the very beginning of its activity, WMN was based on market mechanisms. This formed natural, economic and social ties in the structure of the company and resulted in regular publication of 5 periodicals, many books, commemorative publications and also providing printing service. All contributors were paid for their work, and thus market relations were established. WMN financed the production of offset printing machines, an underground university, a public opinion research center, culture, art and science. Through the counterintelligence of its Special Section, WMN counteracted communist propaganda and was involved in sabotage actions. However, numerous arrests in 1986 seriously weakened WMN. Despite this fact, the Company continued its operation until May 3, 1989.
PL
Artykuł obrazuje realia funkcjonowania ludzi kultury w Trójmieście po wprowadzeniu stanu wojennego. Zanalizowano codzienność twórczą aktorów, pisarzy, plastyków, fotografików, by móc odpowiedzieć na pytanie, czy stan wojenny wpływał na swobodę twórczą środowiska. Zestawiono działania oficjalnych instytucji ze zrodzonymi po ogłoszeniu stanu wojennego formami kultury niezależnej, która swobodnie działała dopiero w Kościele katolickim. Całość uzupełniono prezentacją konkretnych postaw ludzi, dla których stan wojenny wymusił nowy etap działania.The article describes the reality of people of culture in the Tri-City after the imposition of martial law. It presents an analysis of everyday creativities of actors, writers, artists, and photographers, in order to answer the question whether the martial law in Poland influenced in any way the creative freedom of the community. It compares actions undertaken by official institutions with those forms of independent culture that developed under martial law only within the Catholic Church. This is supplemented with a presentation of individual people forced by martial law to enter a new stage of actions.
PL
Kształtujący się od czasów rozbiorów mesjanizm polski przybierał na sile w okresach zagrożenia polskiej państwowości i egzystencji narodu. W 1. połowie lat 80. ubiegłego wieku artystycznym przejawem tej tradycji, zintensyfikowanej po wprowadzeniu stanu wojennego, były aranżacje Bożych Grobów, stanowiące odrębne, typowo polskie zjawisko łączące tradycje liturgiczne z martyrologią narodową. W tradycyjne motywy dekoracji wielkotygodniowej, tworzonej w większych miastach także przez artystów z kręgu Kultury Niezależnej, wplatano rekwizyty i symbole odnoszące się do aktualnej sytuacji społecznej i politycznej. Jako egzemplifikacja zjawiska zostały przywołane Boże Groby z poznańskich kościołów lat 1982–1985. Poddając te realizacje krytyce artystycznej, autor artykułu stawia tezę, że rozpatrywane zjawisko wymyka się jednak narzędziom stosowanym przez tradycyjną historię sztuki i jest swoistym fenomenem, który należy analizować także z innych pespektyw badawczych. Zwyczaj budowania Bożych Grobów omówiony został także w kontekście europejskiej sztuki religijnej inspirowanej wątkami pasyjnymi w 2. połowie XX wieku.
EN
Developing since the Partitions, Polish messianism always strengthened in the periods when the Polish state and the existence of the Polish nation were threatened. In the first half of the 1980s, this tradition, intensified after the proclamation of Martial Law, found its expression in the Easter compositions of Christ’s Tomb. These arrangements constituted an independent, typically Polish phenomenon, joining the liturgical tradition with the national martyrology. The traditional motifs of Holy Week decorations were thus enriched with objects and symbols related to the contemporary social and political situation. In large cities, the compositions were also built by professional artists from the circles of Independent Culture. In this article, to exemplify this phenomenon, Christ’s Tombs from Poznań churches in the years 1982–1985 are presented. By subjecting those compositions to artistic critique, it is hypothesized that the analysed works nevertheless escape the application of the traditional art-historian’s tools, and that they constitute a unique phenomenon that must also be analysed from other research perspectives. The custom of building Christ’s Tombs is also discussed in the context of European religious art inspired by Paschal themes in the second half of the 20th century.
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