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EN
The article describes the idea of creation and development of Polish biweekly magazine “Biały Orzeł” (“White Eagle”), originated in Boston in 2002/2003 by the White Eagle Media LLC publishing house. The periodical, which has been published until today, was at the time one of the largest projects in the segment of so-called ethnic media in the United States. The work’s aim is to present the title’s history, identify factors affecting on creation of the Polish diaspora press, diagnose components determining the success/failure of the project, as well as local conditions that had a direct impact on decision to launch described press title. The methodology used in the implementation of this material includes in-depth interviews with project co-founders (publishers and journalists) carried out over 2017 and 2018, executed jointly on a group of 9 people, providing quality data from staff directly involved in described publishing project from its very beginnings. A valuable source of data was also open access to archives of the “White Eagle” hard copies, dated between 2003 and 2008.
EN
The outline of the history of creation of Polish (Polonocentric) communities in the USA evidences the process of the demographic and social transformation of the diaspora from Polish populations of settlers to Polish communities abroad to Polonocentric circles, which has a substantive influence on education of Polish communities abroad in the areas of command of Polish and knowledge of Poland. The results of the research conducted in the period 2015–2022 in the educational system for Polish communities on the East Coast of the USA permit the conclusions on the necessity to modify the teaching methods, techniques, and materials used in teaching Polish to children and youth of Polish descent.
EN
After World War II, Poland lost its independence to the communists regime suported by Joseph Stalin. Poland's legitimate president and government refused to acknowledge the unfavorable decisions of the Yalta Conference and foreign rule imposed on Poland, and they remained in exile in London after World War II. Most members of the Polish Armed Forces in the West never returned to the Soviet- controlled country. This posed a significant problem for Poland's war allies who were keen on maintaining peaceful relations with the Soviet Union. Polish soldiers in exile became the backbone of the second wave of Polish immigration. They campa- igned for Poland's rights to independence and founded many social and cultural organizations in the West, many of which operated on the principle of mutual aid. Their efforts were strongly criticised by the Communist authorities who accused the veterans of collaborating with foreign intelligence services. Former soldiers of the Polish Armed Forces in the West who remained loyal to the Polish President and government in exile and settled in the USA after the war founded the Polish Vete- rans of World War II organization in 1953. Many of them were former members of European mutual aid associations for soldiers. At the time, the Polish American Congress was the largest Polish organization in the USA. A fierce argument broke out with the management of the Polish Army Veterans Association of America (PAVA) before the establishment of the Polish Veterans of World War II. PAVA had been founded in 1921 in Cleveland (Ohio) by the former soldiers of General Joseph Hal- ler's Blue Army. Its members feared that the organization and its substantial assets would be taken over by the newcomers from Europe. The establishment of the Polish Veterans of World War II was monitored by the civil intelligence service of the Polish People's Republic with the support of diplomatic outposts of Soviet block countries. According to the Polish secret police, a combatant organization in the USA was an enemy to the post-war Polish state. Secret service agence led inquiries into members of the Polish Veterans of World War II as part of operation Ulik. Communist agents closely monitored the establishment of every veteran organization in the USA and its relations with the Polish community. Several years later, they concluded that the Polish Veterans of World War II did not pose a direct threat for Poland, the investi- gation was closed, and surveillance measures were directed only at individual activists. The article relies largely on archival materials of Polish organizations in the USA and the resources of the Institute of National Remembrance.
EN
In this article, the author discusses the functioning of the English-Polish bilingual parish in the reality of the Catholic Church in the United States, where such an arrangement is very popular. The main burden of pastoral care in foreign languages has shifted from ethnic parishes to multilingual parishes. As an illustrative example of such a parish, the author provides St Priscilla Parish in Chicago; it has already undergone several ethnic transformations in its history and, therefore, can offer an insight into the liturgical life, the population structure and the question of affiliation as well as the operation of the pastoral council for economic matters and pastoral life. These aspects are presented with a particular focus on the use of two languages by two different ethnic groups. Selected issues concerning the relationship between English-speaking and Polish-speaking parishioners were also addressed.
PL
Autor w niniejszym artykule omawia funkcjonowanie parafii dwujęzycznej angielsko-polskiej w rzeczywistości Kościoła katolickiego w Stanach Zjednoczonych, gdzie takie rozwiązanie jest bardzo popularne. Główny ciężar duszpasterstwa w językach obcych przesunięto z parafii etnicznych do parafii wielojęzycznych. Taką jest właśnie parafia św. Pryscylli w Chicago, która w swojej historii przechodziła już kilka przemian pod względem etnicznym. Na jej przykładzie autor ukazuje, jak obecnie wyglądają życie liturgiczne, struktura ludnościowa i kwestia przynależności, działanie rady duszpasterskiej do spraw ekonomicznych i życie duszpasterskie. Te elementy zaprezentowano ze szczególnym uwzględnieniem aspektu używania dwóch języków przez dwie różne grupy etniczne. Przedstawiono również kwestie relacji pomiędzy parafianami posługującymi się językiem angielskim i językiem polskim.
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