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1
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Sprawozdanie z seminarium naukowego pt. Nowożytna kultura polityczna, Poznań, 19 grudnia 2011 r.

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Pietrzak J., Wydział Filozoficzno-Historyczny U. Ł.
Przegląd Nauk Historycznych
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2011
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vol. 10
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issue 2
2
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„Niebiańscy orędownicy” – w kręgu kultu świętych patronów rodu Sobieskich i ich peregrynacji

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Pietrzak J., Łódzki U.
Acta Universitatis Lodziensis. Folia Historica
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2013
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vol. 90
EN
The purpose of this article is to present the forms devotion used by the Sobieski family to venerate Saint James the Greater and Saint Hyacinth and incidentally also Saint Dacian and Saint Crescentia. The family forefathers – Stanisław and Jan Sobieski – were Protestants and therefore did not venerate saint patrons. Marek Sobieski’s conversion to Catholicism, brought about by many reasons e.g. promotion prospects and Jan Zamoyski’s influence, motivated the family to take up patron saints to intercede with God on their behalf. The pilgrimage to Santiago de Compostela made by Jakub Sobieski initiated the veneration practices by the family members. This article discusses the enigmatic voyage that Jakub Ludwik Sobieski supposedly made and argues that it was only a popular manner of picturing the patron saints leading souls to salvations. Founding churches, votive altars and lamps and pilgrimages as well were expressions of Saint Hyacinth’s cult. This cult encompassed not only Kraków but also Złoczów, Zółkiew and Pomorzany, cities owned by the Sobieski family. It is also important to emphasise John III Sobieski’s efforts to proclaim St Hyacinth the saint patron of Poland as a thanksgiving for the victorious Battle of Vienna. The article includes references to archival sources, topical literature as well as literary and iconographic works.
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“Venezia è molto grande e bella” – due soggiorni della regina Maria Casimira d’Arquien Sobieska a Venezia e in Veneto negli anni 1699 e 1705

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Pietrzak J.
Italica Wratislaviensia
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2021
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issue 12.1
67-85
EN
Queen Maria Casimira d’Arquien Sobieska had much contact with Venice. During Jan Sobieski III’s lifetime, the queen kept in touch with Venetian diplomats (such as Angelo Morosini and Girolamo Alberti), imported luxury goods, imported luxury goods from Venice, and was interested in the local culture. The queen’s departure from the countryside for the Eternal City in October 1698 determined that, at the very beginning—after crossing the Empire’s border with Italy—she would meet the main cities of Veneto, Verona, Padua, and Venice. She returned to the Venetian Republic in 1705, when the queen, with papal permission, went to meet her daughter Teresa Kunegunda, Electress of Bavaria. In this article, several aspects of the queen’s journeys are included, apart from the political matters already indicated. Firstly, the article details the ceremony of reception of the queen-widow by the authorities of the Serenissima, representatives of the Venetian elite, and envoys of foreign countries residing in Venice. Next, the article draws attention to the places that the queen visited and the piety she manifested, and it presents observations related to city life formulated directly by Queen Maria Casimira Sobieska and her courtiers, also in relation to the cities of Verona and Padua. Finally, the author of the article points out the queen’s interest in the dramatic and musical repertoire presented on Venetian stages and in the whole of cultural life, including the carnival. To conclude, the author draws attention to the differences in the treatment of the royal status of the queen, depending on the political changes taking place in Europe and the reception of cultural and religious threads in the queen’s life.
IT
La regina Maria Casimira d’Arquien Sobieska ebbe molte relazioni con Venezia. Durante la vita di Giovanni III Sobieski mantenne contatti con i diplomatici Angelo Morosini e Girolamo Alberti. Partita dalla campagna nell’ottobre 1698 per la Città Eterna, dopo aver varcato il confine dell’Impero con l’Italia, la regina incontrò le principali città del Veneto, successivamente Verona, Padova e Venezia. Il suo secondo soggiorno nella Repubblica di Venezia ebbe luogo nel 1705, quando l’ex-sovrana, con il permesso papale, andò a incontrare la figlia Teresa Kunegunda, elettrice di Baviera. Nell’articolo si trattano diversi aspetti dei viaggi della regina, oltre a questioni politiche. In primo luogo, si presta attenzione alla cerimonia di ricevimento della regina-vedova da parte delle autorità della Serenissima, rappresentanti dell’élite veneziana e inviati di paesi stranieri residenti a Venezia. Successivamente, si richiama l’attenzione sui luoghi visitati dalla regina, sulla pietà da lei manifestata, e si presentano le osservazioni relative alla vita cittadina formulate direttamente da Maria Casimira e dai suoi cortigiani, anche in relazione a Verona e Padova. Alla fine si sottolinea l’interesse della regina per il repertorio drammatico e musicale presentato sui palcoscenici veneziani e per tutta la vita culturale, compreso il carnevale.
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W służbie Sobieskiego. Działalność polityczna i wojskowa Jana Gorzeńskiego (około 1626–1694)

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Pietrzak J.
Zapiski Historyczne
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2018
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vol. 83
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issue 1
69-110
EN
So far the figure of Jan Gorzeński was treated marginally by researchers dealing with the subject matter of the political and military clientele of Jan III Sobieski. The activity of Gorzeński in the institutions of political life in the province of Greater Poland became the starting point to his further activity in the Sejm. Obedience and loyalty which were evinced by Gorzeński first towards the castellan, next to the voivode of Poznań Krzysztof Grzymułtowski allowed him to get closer to the people associated with Sobieski. Upon his inspiration, Gorzeński recruited members of the Sejm and converted them into supporters of the marshal and grand crown hetman. In the 1670s the activity of Gorzeński was also discernible in the military field. His participation in war campaigns against the Tatars, Turks and Cossacks made him a recognizable and praiseworthy commander of the dragoon regiment. The coronation of Jan Sobieski constituted the turning point in Gorzeński’s career as he was promoted and entrusted with the starost estates. His marriage with Sobieski’s relative – Elżbieta – the widow after Władysław Denhoff (died 1671) also helped him to be one of the co-operators of the king. Thanks to this, Jan won respect and had the opportunity to rise above the level of middle-income noblemen. In the last years of his life Gorzeński focused on the struggle with the Sapiehas, who at the end of the reign of Jan III Sobieski set up a faction which was in opposition to the court.
DE
Die Gestalt von Jan Gorzeński tauchte bisher eher am Rand der Forschungen zur politischen und militärischen Klientel von Johann III. Sobieski auf. Die Tätigkeit von Gorzeński im Umkreis der Institutionen des politischen Lebens der Provinz Großpolen wurde zum Ausgangspunkt für seine Aktivität beim Sejm. Der Gehorsam und die Treue, durch die sich Gorzeński gegenüber Krzysztof Grzymułtowski, dem Kastellan und dann Wojewoden von Posen, ausgezeichnet hatte, machte es ihm möglich, sich dem Kreis der Personen anzunähern, die mit Sobieski in Verbindung standen. Auf seine Weisung hin gewann Gorzeński Abgeordnete und zog sie auf die Seite des Marschalls und Großhetmans der Krone. In den siebziger Jahren des 17. Jahrhunderts machte sich die Aktivität von Gorzeński auch im Bereich der Armee bemerkbar. Die Teilnahme an Kriegszügen gegen Tataren, Türken und Kosaken machte aus ihm einen bekannten und gerühmten Anführer eines Dragonerregiments. Die Krönung Sobieskis zum König wurde für Gorzeński zu einem Wendepunkt im Hinblick auf seinen Aufstieg in Ämtern und die ihm zur Nutzung überlassenen Güter in Starościn. Auch die Heirat Gorzeńskis mit einer entfernten Verwandten von Johann III. namens Elżbieta, der Witwe von Władysław Denhoff (gest. 1671) förderte seine Zugehörigkeit zum Kreis der Mitarbeiter des Monarchen. Sie brachte ihm die entsprechende Wertschätzung und die Chance ein, sich aus dem Kreis des mittleren Adels abzuheben. In seinen letzten Lebensjahren konzentrierte sich Gorzeński auf den Kampf gegen die Sapieha, die gegen Ende der Regierungszeit von Johann III. eine gegen den Hof gerichtete Partei bildeten.
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Ceremoniał koronacyjny i jego znaczenie dla pozycji polskich królowych w XVII i XVIII wieku

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Pietrzak J.
Wschodni Rocznik Humanistyczny
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2020
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vol. XVII (2020)
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issue 3: Dwór w Rzeczypospolitej i państwach ościennych, pod red. Artura Goszczyńskiego i A. Selina
155-205
PL
Niniejszy artykuł stanowi przyczynek do badań nad ceremoniałem koronacyjnym królowych Rzeczypospolitej na przestrzeni XVII i XVIII w. Temat ten nie doczekał się do tej pory opracowania. Motywem przewodnim artykułu jest spojrzenie na pozycję władczyni w systemie prawno-ustrojowym polsko-litewskiego państwa, przez pryzmat ceremoniału koronacyjnego. W pracy poruszone zostały wątki dotyczące przedstawienia i wizerunku wybranek polskich królów podczas uroczystego wjazdu zaślubinowokoronacyjnego. Baczną uwagę zwrócono na kształtowanie się rytu koronacyjnego począwszy od XV w. i jego przemiany w wiekach późniejszych. Wiele elementów tworzących liturgię koronacyjną królowej, było zmienianych na przestrzeni lat i nie można powiedzieć, by ceremoniał był pod tym względem jednolity. Na koniec przyjrzano się ikonosferze i oznakom władzy, towarzyszącym sakrze koronacyjnej, m.in. insygniom koronacyjnym, szatom oraz oprawie wizualnej i audialnej uroczystości.
EN
The work is a contribution to the research on the coronation ceremony of Polish queens over the 17th and 18th centuries. This topic has not been elaborated yet. The work touches upon the threads of the presentation and image Polish kings of the chosen during the ceremonial marriage and coronation entry. Attention was paid to the formation of the coronation rite from the 15th century and its transformation in later centuries. Many of the elements forming the queen's coronation liturgy have been changed and it cannot be said that the ceremonial was uniform in this respect. Finally, the iconosphere and signs of power accompanying the coronation sacre were examined, including coronation insignia, robes and the visual and audio settings of the ceremony.
RU
Данная статья является вкладом в исследование обряда коронации королев Речи Посполитой Польской в XVII и XVIII веках. Эта тема еще не дождалась монографического изучения. Лейтмотивом статьи является взгляд на положение правителя в правовой и политической системе Польско-Литовского государства через призму церемонии коронации. Работа затрагивает темы, связанные с представлением и изображением избранных польских королей во время торжественного свадебно-коронационного въезда. Пристальное внимание было уделено формированию обряда коронации с XV века и его изменениям в более поздние века. Многие элементы, составляющие литургию коронации королевы, изменились с годами, и нельзя сказать, что церемония была единообразной в этом отношении. Наконец, были исследованы иконосфера и знаки власти, сопровождающие церемонию коронации, например коронационные инсигния, мантии и визуальное и звуковое оформление церемонии.
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Jak zabija kapitalizm? Requiem dla snu Darrena Aronofsky’ego jako film radykalny

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Pietrzak J.
Panoptikum
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2008
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issue 7(14)
119-136
EN
The author mercilessly examines the neglected context of Darren Aronofsky’s film Requiem for a Dream – its radical and political significance. Pietrzak follows the film’s construction of the cinematic world and the way its postmodern form (editing full of redundancy, repetitions and chronological disorders, as well as other “non-transparent” devices, among which the physiological realism seems to be dominating) is almost entirely subordinated to its content (which, contrary to the empty variant of this kind of devices, that refer to nothing but themselves). Following Aronofsky, the author relates the postmodern interpretation of reality to its socio-economic dimension. Apart from interpretational movements of ideas, symbols and contexts, cinematic representation of the mechanisms of “structural, intentional and functional exclusion” become the most important issue. The author internalized the theoretical tools of Althusser, Adorno and Foucault, whereby he demonstrated the process of destruction of the culture appropriated by the capital.
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