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1
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Trylogia Sylwestra Chęcińskiego

100%
Pełczyński G.
Konteksty Kultury
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2015
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vol. 12
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issue 3
PL
Sylwester Chęciński is famous polish director. He made three great films: “Sami swoi” (1967), “Nie ma mocnych” (1974), “Kochaj albo rzuć” (1967). This is trilogy about Pawlaks and Karguls, two family from little village from West Poland. Their history is a part of polish history. Films about Pawlaks and Karguls became a polish national myth.
2

Ewangeliczni chrześcijanie-baptyści w Rosji i Związku Radzieckim

100%
Pełczyński G.
Sensus Historiae. Studia interdyscyplinarne
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2011
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issue 3(4)
75-97
EN
Russian Society always was very differential in a religious way. Evangelical Christians and Baptists appeared in second half of XIX century. They had been inspired by previous sects and by Western missionary. In evangelical Christians and Baptists were people from all social class. They were persecute, especially during Stalinism. Evangelical Christians and Baptists were very important for religion life in Russia and USRR.
3
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The Evangelical Christians-Baptists: between the religious tradition of Russia and foreign influence

100%
Pełczyński G.
Człowiek i Społeczeństwo
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2016
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vol. 41
71-89
EN
Evangelical Christians and Baptists are Evangelical denominations representing Protestant beliefs in Russia. They share a similar approach to doctrinal matters and at one point in history united into a single ecclesiastical organisation. Domestic factors, in particular, as well as foreign influences played an important role in the Russian origins of Evangelical groups, which contributed to the Evangelical movement’s religious inquisitiveness, spiritual fervour, and readiness for martyrdom around the world. In order to develop a thorough understanding of Evangelical Christians and Baptists in Russia, one needs to explore their political and cultural backgrounds.
4
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Józef Mackiewicz i sekty

100%
Pełczyński G.
Porównania
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2012
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vol. 11
327-332
EN
The article is dedicated to a part of early reportage work of Józef Mackiewicz. In the reportages written at the end of 1930s, he presented Protestant religious minorities which back then flourished in eastern part of Poland, but which did not have a positive opinion among the authorities and other peoples. Mackiewicz stated that all the accusations towards those sects were groundless. He also claimed that they can positively influence social relations. Mackiewicz’s reportages on sects was an isolated case of interest in this topic in Poland of those times. 
PL
Artykuł jest poświęcony pewnej części, wczesnej, reporterskiej twórczości Józefa Mackiewicza. W reportażach napisanych pod koniec lat trzydziestych, przedstawił on protestanckie mniejszości religijne, bujnie rozwijące się wówczas na wschodzie Polski, lecz nie cieszące się pozytywną opinia władz i ludności otaczającej. Mackiewicz stwierdził, że wszystkie zarzuty stawiane owym sektom, są niesłuszne. Uważa on ponadto, że mogą one pozytywnie wpłynąć na stosunki społeczne. Reportaże Mackiewicza o sektach to odosobniony przykład zainteresowania tym tematem w ówczesnej Polsce.
5
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Kabzanie Vincenza

100%
Pełczyński G.
Tematy i Konteksty
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2018
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vol. 13
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issue 8
89-103
EN
Stanisław Vincenz (1888–1971) is famous Polish writer. His bigges twork is novel Na wysokiej połoninie. It is about different cultures onsouth-east old Poland. There were different ethnic groups on this land.Article says about Armenians in Vincenz’s work.
6

Z dziejów Karaimów litewsko-polskich w XX wieku

100%
Pełczyński G.
Wrocławskie Studia Wschodnie
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2019
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vol. 23
33-49
EN
The Karaims are a religious and ethnic group with a very interesting history and culture, who emerged in Crimea around the 10th century. They settled in Poland and Lithuania in the 14th century and survived until the 20th century as a small minority — in the interwar period their population did not exceed 1,000. At that time their main centres were in Trakai, Vilnius, Panevėžys in Lithuania as well as in Lutsk and Halych. They were very active in various areas of culture; however, both the First and the Second World Wars had a negative impact on this small community. Many of its members perished during military operations. Most were forc­ibly resettled, as a result of which they dispersed as a community and became assimilated in foreign environments. Just as dangerous to them was communism, which fought any manifes­tations of religious culture. Nevertheless, today the Karaims still try to live as a distinct people in Lithuania and Poland.
RU
Караимы — это религиозная и одновременно этническая группа с очень интересной историей и культурой, сформировавшаяся в Крыму около Х века. На литовско-польских землях они живут с конца XIV века. Они сохранились до ХХ века как небольшое меньшинство, в межвоенный период их количество не превышало 1000 человек. Главные скопления караимов находились тогда в Тракае, Вильнюсе, Паневежисе в Литовской республике, в Луцке и Галиче. Они выделялись довольно большой культурной активностью в различных сферах. Однако первая и вторая мировые войны негативно повлияли на так малую общность. Многие погибли во время военных действий. Большинство было переселено, и это вызвало их рассеяние и ассимиляцию в чужом окружении. Большую угрозу для караимов представлял и коммунизм, борющийся со всеми проявлениями религиозной культуры. Несмотря на это, и в настоящее время в Литве и Польше они стараются существовать как особенный народ, хотя в намного меньшем количестве, чем перед войной.
7

Ormianie w PRL-u

100%
Pełczyński G.
Wrocławskie Studia Wschodnie
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2012
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vol. 16
179 - 188
EN
In the inter-war Armenians lived mainly in south-eastern Poland. After World War I these territories were incorporated into the USSR, and the Armenians as well as the Poles living there, moved to the People’s Republic of Poland. They had been largely assimilated even before that. In the new circumstances their assimilation continued, because they were spread throughout the country, without congregating in larger groups anywhere. What made the Armenians clearly stand apart was the fact that they belonged to the Armenian Catholic Church. Three Armenian Catholic centres were created in Kraków, Gliwice and Gdańsk. They could only cherish Armenian traditions but could not fully reconstruct them. However, some people really cared about a return of these traditions, which did not happen until the 1980s. Armenian Culture Clubs were established at that time in Kraków, Warsaw and Gdańsk. They managed to bring together Armenians or Poles of Armenian origin, dispersed all over Poland, by organising various events or through publishing activity. The period was also marked by a revival of the Armenian Catholic Church in Poland. In the late 1980s there came to Poland Armenians from Armenia, especially from the areas affected by the earthquake and from the war-stricken Karabakh. With time the immigrants will change the Armenian national minority in Poland. Translated by Anna Kijak
8
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Urszula Wróblewska, Działalność kulturalno-oświatowa Karaimów w Drugiej Rzeczypospolitej, Trans Humana, Białystok 2015, ss. 256.

100%
Pełczyński G.
Almanach Karaimski
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2016
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vol. 5
241-242
EN
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9
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Protestanci judaizmu?

100%
Pełczyński G.
Awazymyz. Pismo historyczno-społeczno-kulturalne Karaimów
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2006
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issue 1 (12)
12-13
EN
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10
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Karaimi w powieści Meir Ezofowicz Elizy Orzeszkowej

100%
Pełczyński G.
Almanach Karaimski
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2017
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vol. 6
163-170
EN
Meir Ezofowicz, Eliza Orzeszkowa’s well-known novel published in 1878, features two Karaim characters: Abel and Gołda. The novel itself, however, primarily concerns the Rabbanite Jews. The author of the present article analyses the way in which the Karaims are depicted in the novel via the methods of literature anthropology. Here, the author addresses the question of Eliza Orzeszkowa’s motives for introducing Abel and Gołda into the book – and the way she achieved this. The article demonstrates how the image of the Karaims created by the novelist contains a number of errors and inaccuracies. Although her aim was merely to juxtapose the Karaims with the Jews, bearing in mind the popularity and classic status of the novel, it is valid to say that Meir Ezofowicz may have help shape stereotypes of the Karaims.
PL
W znanej powieści Elizy Orzeszkowej pt. Meir Ezofowicz (1878) występuje dwoje Karaimów: Abel i Gołda. Książka jednak dotyczy tematyki żydowskiej. Autor artykułu, posiłkując się inspiracjami ze strony antropologii literatury, próbuje poddać analizie wizerunek Karaimów w tej powieści. Zastanawia się, w jaki sposób i w jakim celu Orzeszkowa wprowadziła do swej powieści postacie Karaimów. Okazuje się, że pisząc o nich popełniła pewne błędy. Ale jej celem było uczynienie z Karaimów przeciwieństwa w stosunku do Żydów, którzy są głównym przedmiotem jej zainteresowania. Ze względu na popularność i rangę Meira Ezofowicza, powieść ta może wpływać na stereotyp Karaimów.
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Ormianie w XX wieku. Zarys najważniejszych problemów

100%
Pełczyński G.
|
2015
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vol. 34
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issue 4
5-25
EN
Article is about Armenian history in 20th century. Author concentrate on main subject: Armenian Genocide between 1915 and 1920 in Turkey; Armenians trouble in USSR; Armenian minority in Lebanon, France, USA, Poland and Turkey; Armenian Independence.
PL
W artykule przedstawiono historię Ormian w XX w. Skoncentrowano się na następujących zagadnieniach: Ludobójstwo Ormian w Turcji w latach 1915–1920; problemy Ormian w ZSRR, skupiska Ormian w Libanie, Francji, Stanach Zjednoczonych, Polsce oraz Turcji; niepodległość Armenii.
12
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Teologia pokoju w tekstach Proto-Izajasza

75%
Pełczyński G.
Ruch Biblijny i Liturgiczny
|
1994
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vol. 47
|
issue 3
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