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1
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Opowiadania oświęcimskie – opowieść edytorska

100%
Tramer M.
Acta Universitatis Lodziensis. Folia Litteraria Polonica
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2018
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vol. 47
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issue 1
73-91
EN
Opowiadania oświęcimskie (Auschwitz stories) by Maria Zarębińska-Broniewska were first published in a book version in 1948. All the texts included in the book, however, had been written earlier. The first ones were first released in a daily newspaper „Polska Zbrojna” („Armed Poland”) in early June 1945, just a few days after the author’s return from a concentration camp. They were one of the first accounts which concerned women concentration camps. The book which was published later included nine out of eleven short stories written by Zarębińska. The manuscript of the synopsis of the book was also saved. However, a very ambitious project of creating tens of short stories was not completed due to the author’s death. This article is a description of individual editions of Auschwitz stories in the years 1948, 1960 and 1971, which become better in form, but move away from the original project which was hidden in the handwritten notes.
2
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Without a compass: Salonikan Jews in Nazi Concentration Camps and later

72%
Zezza S.
European Spatial Research and Policy
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2021
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vol. 28
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issue 1
45-71
EN
During the Holocaust, the largest Sephardi community in the world located in Saloniki was almost completely destroyed. Despite their limited number in comparison with that of Ashkenazi Jews, the Salonikan Jews, initially deported to Auschwitz Birkenau and Bergen Belsen, went through all the hardest experiences and were sent to many camps in occupied Poland, and in Germany. This article explores, using archival documents and the testimonies, the geographical directions of their deportations. It also analyses historical coordinates and the Salonikan Jews’ characteristics which affected their destinations and the itinerary with which they were forced to cope.
3
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Cudowne uzdrowienia fizyczne w Skrzatuszu? Ocena teologiczno-fundamentalna świadectw i wnioski pastoralne

72%
Wójtowicz W.
Rocznik Skrzatuski
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2017
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vol. 5
107-120
PL
Sanktuarium Matki Bożej Bolesnej w Skrzatuszu od początków swego istnienia słynie z łask udzielanych przez wstawiennictwo Maryi. Od początków jego istnienia, tj. od XVI wieku, gromadzone są liczne świadectwa uzdrowień. Władze kościelne już w XVII wieku powołały komisję teologiczną, której prace doprowadziły do uznania ich cudownego charakteru. Czy również współcześnie, korzystając z kryteriów wypracowanych przez teologię fundamentalną, możemy mówić o cudach uzdrowienia dokonujących się w Skrzatuszu? Historia i współczesność tego miejsca przekonują, że można w tym wypadku mówić o fama signorum (sława znaków), tj. o powszechnym przekonaniu, że w sposób wyjątkowy Bóg udziela tutaj swoich łask. Do uznania przez władze Kościoła współcześnie odnotowanych uzdrowień potrzebna byłaby jednak lepiej gromadzona dokumentacja i weryfikacja medyczna oraz utworzenie komisji teologicznej.
EN
The Sanctuary of Dolorous Mother of God in Skrzatusz has been famous from its beginnings of many graces given thanks to the intercession of Mary. And from its beginning in the 16th century there have been gathered testimonies of healings. The Church already in the 17th century established a theological commission, which workings allowed to recognize their miraculous character. Could we also nowadays, using the criteria worked out by the fundamental theology, recognize miraculous healings which took place in Skrzatusz? The history and the present of that place can encourage as to talk of fama signorum (the fame of signs), which means a common conviction of special graces of God provided in that place. However, contemporary healings to be recognized by the authorities of the Church need to be better documented and medically verified, and also there need to be a theological commission constituted.
4
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Ludobójstwo w świetle wybranych relacji więźniów obozów koncentracyjnych Auschwitz, Majdanek, Stutthof i Gross-Rosen

72%
Sadzikowska L.
Narracje o Zagładzie
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2020
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issue 6
251-263
EN
The article is devoted to the analysis of testimonies, accounts, memoirs, ego-documents by concentration camp prisoners of Auschwitz, Majdanek, Stutthof, and Gross-Rosen. Thesource material kept in the said KLs’ archives contains a multitude of individual histories of survivors of the genocide, either described in detail or concisely noted down. What the authorfocuses on is the variety of those testimonies to suffering and tragedy of people incarcerated in concentration camps. At the same time, she observes that for the former prisoners, decades after leaving the camps, the Shoah and hell are synonymous with genocide. The most common terms used by them to describe genocide are: mass extermination, the Holocaust, Annihilation, hell, the Shoah, hideous violence, total annihilation – both physical and moral.
5
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Fragmenta i testimonia hermetyczne u autorów różnych. Wstępny przegląd źródeł

58%
Sowińska A. E.
Vox Patrum
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2020
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vol. 75
473-484
EN
This contribution provides an insight into the history of Hermetic literature in the area of its influence on the literary sources of the ancient times and the Middle Ages. The article is a reference point for further research on the use of Hermetic literature in literary discourse ‒ especially within religious and philosophical themes.
PL
Niniejszy przyczynek daje możliwość wglądu w historię literatury hermetycznej w obszarze jej oddziaływania na słowo pisane czasów zamierzchłych po średniowiecze. Artykuł stanowi punkt odniesienia do dalszych badań nad wykorzystaniem literatury hermetycznej w dyskursie literackim – zwłaszcza w obrębie tematyki religijno-filozoficznej.   
6
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Modlitewne świadectwa wojny i niewoli

44%
Drozd J.
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2013
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vol. 8
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issue 1
121-132
EN
Barbara Wachowicz, in a two-volume oral tale of a four-volume edition of The Faithful River of Scouting, quoted six prayers - testimonies of an extraordinary trust in God of the novels’ characters in their difficult moments while dealing with death. Their origin is unique for Poland, just after the January Uprising, when the participants of the uprising were deported to Siberia. Some of the prayers were created during the Second World War. Those written down by Barbara Wachowicz ‘Rising the Soul up to God’ confirm deep religiosity of those praying and great commitment to the country matters. They present the hardest fight- to stay loyal and human at the inhuman time. Three prayers, presented in the books, are addressed to God, three to Mary. The one who prays is a participant of the January Uprising and his spiritual heirs - Jan Romocki’s grandson alias Bonaventura, a lieutenant of Armia Krajowa, a poet, Marta Fedorowicz - a nurse of 34 Regiment of 9th Divison of AK, Krzysz¬tof Kamil Baczynski - a poet, a cadet, a soldier of AK. There is also a prayer of a mother- Jadwiga Romocka, who lost her sons in the Warsaw Uprising. According to John Paul II, Poles regarded homeland as a common good and great responsibility. The prayers analysed above indicate that Poles always had the courage to defend their homeland with a great sacrifice. The love to the country was expressed in prayers of the characters and it was always paramount.
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