Search results - CEJSH

1

Heimat in der Theologie Amélé Adamavi-Aho Ekué, Frank Mathwig, Matthias Zeindler, Heimat(en)? Beiträge zu einer Theologie der Migration, Theologischer Verlag Zürich, Zürich 2017, 206 s.

100%

Supranowicz R.

Studia Europaea Gnesnensia

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2019

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issue 19

409-414

2

Ethos, boundaries and practical tasks of patriotism

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Ślipko T.

Studia Philosophiae Christianae

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2020

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vol. 56

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issue S2

277-294

EN

The main thesis of this article states that patriotism constitutes a key role in the process of globalization. The author perceives the moral dimension of nation and homeland categories as the validation of such a position. Patriotism, which is not chauvinism, deeply connects with its own nation, as well as homeland, and due to its very nature, should be open to foreigners and other nations.

3

Ormianie polscy wobec Armenii i diaspory

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Pełczyński G.

Our Europe. Ethnography – Ethnology – Anthropology of Culture

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2019

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issue Vol. 8

31-36

EN

Armenians appeared in Poland at the end of the Middle Ages. Over the centuries, they assimilated into the Polish culture. In the twentieth century, they considered themselves Poles although to some extent they remained Armenians. In the article the author reflects on the attitudes of contemporary Polish Armenians to Armenia and Armenian diasporas in other countries. A conclusion is drawn that Poland was close to them. They showed great interest in their home country and sometimes would do something for it. Yet it was not close enough to get involved in the struggle for its independence or return to Armenia. First and foremost, they felt Poles.

4

Ojczyzna w homiliach i przemówieniach Jana Pawła II wygłoszonych podczas pielgrzymek do Polski w latach 1979‑1987

80%

Gaszyńska‑Magiera M.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2014

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issue 3(29)

401-418

EN

Although the place of the notion of homeland in John Paul II’s teaching has been studied in numerous publications, most of them adopted a theological perspective. However, it seems worthy to refer it also to reflections of lay researchers. The present analysis concentrates on Pope’s homilies and speeches given during three pilgrimages to Poland between 1979 and 1987. Thirty texts in which the word homeland appears have been taken into account. It turns out that John Paul II often alluded to visions of homeland fixed in the Polish culture. However, he did not share with his contemporaries the image of homeland with ethnicity, history and tradition in its centre. Homeland, in his vision, should not separate inhabitants of a country, but rather unite them. It should not induce to contemplate national triumphs and failures, but incite to look towards the future.

5

Wiara w Jezusa wyzwaniem do miłowania ojczyzny

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Lisica J.

Studia Gdańskie

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2014

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issue 34

145-155

PL

Miłość ojczyzny i wiara w Jezusa to dwa bieguny, które są względem siebie otwarte, domagając się bliższego spojrzenia. W debacie publicznej i przestrzeni religijnej zagadnienie patriotyzmu w kontekście wiary w Jezusa jest zagadnieniem zdewaluowanym. Wobec takiego stanu rzeczy została podjęta próba odpowiedzi na pytanie, czy wiara w Jezusa (i czy w ogóle?) jest wyzwaniem dla miłowania ojczyzny? Artykuł został podzielony na trzy części: 1. Chrześcijańskie określenie wiary; 2. Ojczyzna i patriotyzm; 3. Biblijna perspektywa miłowania ojczyzny. Poczynione badania prowadzą do wniosku, że wiara w Boga nie tylko może stać się źródłem i siłą każdego rodzaju patriotyzmu, ale również być gwarantem trwałego pokoju między ludźmi.

EN

Love to the homeland and faith in Jesus are two aspects, which are open to one another, demanding the closer scrutiny. In public debate and the religious space the question in terms of faith in Jesus is a devaluated question. In such circumstances one tried to answer the question if the faith in Jesus or the faith in general is the challenge to love one’s homeland. The article was divided into three parts: 1. the christian definition of faith, 2. the homeland and the patriotism, 3. love one’s homeland in biblical perspective. The research lead to the conclusion that faith in God can be the source and the momentum of all kinds of patriotism, as well as the guarantee of the lasting peace among people.

6

pAtriOtic eDucAtiON

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Rynio A.

Studia Theologica Varsaviensia

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2018

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vol. 56

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issue 2

145-160

EN

The presented text is an attempt to demonstrate understanding and realisation of patriotic education in the teaching of Cardinal Stefan Wyszyński Primate of Poland It brings closer the significance of the very notion as well as it demonstrates attitudes and behaviours generated by this understanding. The publication focuses our attention on the genesis of such comprehended patriotism and education. The final part of the analyses concerns the practical aspect of patriotic education and brings closer the figure of Cardinal Stefan Wyszyński as a teacher of a Christian view on education, Polish nature and Poles. What results from the conducted analyses and observations is the fact that remembrance and familiarity with a pedagogical message of Cardinal Stefan Wyszyński – a remarkable Primate of the Millennium concerned about ethical-moral foundations of social life, may assist contemporarily living nations and people, and generations of Poles, in particular and those who will be their continuators – in preserving identity in the personal, social, national, cultural and ecclesiastic dimensions.

7

„Kiedy myślę: Ojczyzna, szukam drogi”. Teo-logiczna perspektywa Jana Pawła II w 100-lecie Niepodległości Polski

70%

Szymik J.

Studia Pastoralne

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2019

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vol. 15

185-198

EN

Project titled ‘Polonia Restituta. The Decalogue for Poland on the 100th Anniversary of Independence’ is intended by its authors – the Ministry of Science and Higher Education and the Council for Social Affairs of the Polish Episcopal Conference – as a thought about the future of our Homeland and State, about ‘how Poland should look like’. It should be a thought from a clearly defined perspective of Catholic social science, that is a theo-logic perspective. The Minister explains: we need ‘an in-depth reflection on where we are going to and what for, what values should accompany our collective life, what values we should use as the basis to restructure our state’. And later: since ‘the role of the Catholic church is unique and incomparable with any other institution in our history’, consequently, ‘here and now, we will examine Poland through the prism of its teaching, which directed the generations of our ancestors.’ ‘Thinking Homeland … Civic virtues and patriotism on the 100th anniversary of regaining independence by Poland’ is one of the ‘commandments’ of the ‘Decalogue for Poland’ under elaboration, i.e. one out of ten segments of theo-logic thinking (the thought guided by the logics of social science derived from the science of God) and understanding of the phenomenon of Poland itself. The sub-title clearly specifies further that the subject of the said thought shall be a conjunction of civic virtues (= a set of attitudes resulting from the bonds joining a person and a state) and patriotism (= according to John Paul II: ‘love for everything relating to homeland’, a moral virtue of love to Homeland). And the questions like: how do they relate to each other, whether they are directly or inversely proportional to each other, what ethical/social spaces do they share and which ones are separate for them? etc. Whereas, the two-word title (being the title of Karol Wojtyła’s poem) enables, and – what is more: suggests, inclines – to provide the thought in the light of teaching of our great fellow citizen and compatriot, the saint Pope. Thus: what John Paul II tries to tell us about what is patriotic and what is civic and about the interrelationship, threats and perspectives between these two aspects? And what – this is the most important question – from his theo-logic thought in this subject could become ‘deca-logic’ (in the perspective of liability and morality) for Poland, for its conversion, good and future? Karol Wojtyła/John Paul II does not differentiate clearly (he does not formulate strict definitions, does not make differences) between patriotism and civic virtues. The fundamental string of his thought and teaching in this respect is directed towards in-depth understanding and description of patriotism, which leads to civic ethos (the so-called civic virtues, arete politike, that is, a set of attitudes which show concern about the common good, namely, the state). He presents these in several genealogical layers of his works and teaching: within the poetic layer (here, in particular, in his poem titled Thinking Homeland… of 1974), within the essayistic layer (here, in particular, in Memory and Identity, written in 1993 and 2005) and within the preacher’s and lecturer’s layer (here, for instance, in homilies and speeches made during pilgrimages to Poland, but not only in these cases, also in some speeches concerning the issue in question, among others, during his famous speech in the Paris-based seat of UNESCO in 1980). The poem Thinking Homeland…, a text exceptionally dense in terms of language and content, published five years after its creation, already during the pontificate, under a nick name, contains several splendid and well-known phrases of Wojtyła: ‘When I think: Homeland, then I express myself and put down my roots’; ‘Is it possible for history to flow against the current of consciences?’’ ‘the liturgy of history’. Fragments of Memory and Identity constitute its essayistic development and interpretation. It is in this work where John Paul II explains fundamental content of his theology of patriotism/civic virtues, homeland and nation, their history and culture. In short: Homeland is a heritage, a resource of goods (strictly interrelated spiritual and material values, culture and land) received ‘after ancestors’. The teaching of Christ includes the most in-depth elements of theological vision of the homeland – it ‘opens the notion of homeland towards eschatology and eternity, but by no means deprives it of its earthly content (!). Patriotism means the ‘love for homeland’, an internal attitude (pietas) and a moral virtue, falling within the scope of the 4th commandment of the Decalogue. Both homeland and nation have got their own theological roots and existential reference to the mystery of creation and – similarly as in case of a family – they constitute ‘natural communities’ (nature of a man is of social character; a nation ‘is not a fruit of an ordinary agreement’) and ‘remain realities that cannot be replaced’ (!). What is more to say and describe in more detail in this subject: ‘You cannot […] replace a nation with a state’, ‘the more you cannot convert the nation into the so-called democratic society’. The Pope reaches for Christology also in this case: ‘The mystery of personification, the foundation of the Church, belongs to the theology of nation’ and gives it proper justification and inalienability, direction and depth. Theology and theo-logics of homeland and nation, as well as a theological reflection over relationships between ‘man – nation– homeland – state – civic virtues’, protects the whole difficult, complicated conglomeration, exposed to vagueness and distortions against mistakes and their existential consequences (sometimes with terrible results), such as, on the one side eradication and orphanage, and on the other side, a nationalism (‘so as the inalienable function of the nation will not degenerate into nationalism’). Calling for the ‘”Jagiellonian” dimension of Polish identity’, the Pope writes that ‘Polish identity is, in fact, a multiplicity and pluralism, not parochialism and confinement’. At the same time, he defends the – nowadays attacked – strive for protection and development of the ‘nation’s identity’ against its dispersion in transnational and cosmopolitan structures. He does so through the category of culture, crediting it with fundamental significance in his theological thought concerning the nation and state (thus, also the patriotism and civic virtues). During his speech in the seat of UNESCO, he mentioned: ‘The nation is such a great community of people who are joined together with various bonds, but, above all, with culture. The nation exists ‘because of its culture’ and ‘for its culture’. […] There is a basic sovereignty of the society, expressed in the culture of nation. Simultaneously, it is the sovereignty through which a man becomes parallelly the most sovereign.’ He said a terrific thing about his experience of papal service: ‘with my experience of the history of my homeland, with my increasing experience of the value of nation, I was not a stranger for the people I met. On the contrary, my experience of homeland facilitated, to great extent, my contacts with people and nations on all the continents.’ Consequently, the basic conclusion from ‘thinking: Homeland’: when, in the Christian, ecclesiastically moderated space, ‘I express myself and put down my roots’ into what is native and national, then the process (and attitudes co-creating it) serves what is universal for all humans, transnational, universal, eternal. Strengthening of (arousing, developing and cleansing) patriotism constitutes the best way to strengthening of (arousing, developing and cleansing) virtues and civic attitudes. Let us emphasise it: both require protection – patriotism need protection against demons of nationalisms, civic virtues – against emptiness of a liberal state, where the nomo-, bureau-, and technocracy cannot defend the panegoism and atrophy of virtues. ‘When I think: Homeland, I’m looking for the way’ – wrote Wojtyła forty-four years ago. The way runs through the Baptism of Poland, teaches. The one dating back to more than a thousand years and the one, in which all subsequent generations should cleanse themselves. The Baptism will save Independent Poland and its citizens, it will bring the future to both the Homeland and State. The Baptism will put down its and their roots in the redemptive God’s mysteries of creation, personification and love.

8

„Nein, hier bin ich fremd, ich gehöre dahin, wo ich nicht bin“. Fremdheit und Heimatsuche im Schaffen von Anna Mitgutsch

70%

Jurzysta A.

Acta Universitatis Lodziensis. Folia Germanica

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2016

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issue 12

123-143

EN

The paper deals with the broad concept of strangeness in the literary work of Anna Mitgutsch, a contemporary Austrian writer. The topic of strangeness is a keynote in her rich literary output. Mitgutsch’s experience of being abroad (travelling to the Middle East and south-east Asia, living and working in Israel, England, Korea and The USA) is reflected in such novels as Das andere Gesicht, In fremden Städten or Abschied von Jerusalem. Her characters are nomads, people looking for identity and homeland, trying to escape alienation. The feeling of being a stranger is also present in their relations with their loved ones (Die Annäherung).

DE

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9

Fotografia w regionalnej edukacji polonistycznej. Przypadek szczególny: Nowa Huta

70%

Sienko M.

Annales Universitatis Paedagogicae Cracoviensis. Studia de Cultura

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2012

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issue 3

56-65

EN

The article reflects on the possibilities of using photography in the contemporary regional education. Using the example of the rich iconography of Nowa Huta, the ways of presenting it in the district’s public sphere (museums, galleries, clubs), as well as using it in the local socio-cultural events, the article discusses various forms of searching for and expressing the phenomenon of this district, its complex history, and the individual and collective identity of the inhabitants through photography. Didactic inspirations derived from the cultural practices enable widening the scope of the young people’s participation in Nowa Huta’s cultural life. They also make us realize the need for greater systemic development of students’ cultural competencies in terms of reading and interpreting photography, as well as the need to shape their creative subjectivity.

10

Trapped within the law. Will the Kurdish Jews return to their homeland?

70%

Graczyk A.

Przegląd Narodowościowy – Review of Nationalities

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2018

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vol. 8

157-166

EN

Jews have lived in Iraq and Kurdistan for thousands of years. The vision of the founding of the State of Israel and the emergence of the Nazi ideology in Europe caused that the participation of Jews in social and cultural life and contribution to the development of education and the economy in Iraq ceased to have meaning. The strong influence of Nazi and anti-Zionist ideology led to discrimination and persecution of the Jewish minority in this country. The effect of this was the establishment of laws in the 1950s, which in exchange for permission to travel to Israel deprived Jews of Iraqi citizenship. Nowadays, the legal situation in Iraq and Iraqi Kurdistan has changed aTher the overthrow of Saddam Hussein’s regime. Currently, Kurdish law allows the appointment of representatives of ethnic and religious minorities, the creation of a cultural centres and the reconstruction of important places of worship, as well as obtaining compensation for lost property as a result of repression of previous Iraqi governments. However, the Iraqi New Constitution of 2005 and the Act of 2006, superior to Kurdish law, provide the opportunity to return and regain citizenship to those who lost it, but the exception is Jews who renounced their citizenship on the basis of the 1950 and 1952 laws. Despite the still strong ties with Iraq and Arab culture, Jews, especially Israeli, are deprived of the opportunity to return, regain their citizenship and claim their right to lost property.

11

Wolność a wspólnota w myśli Józefa Tischnera

70%

Przybyło S.

Studia Socialia Cracoviensia

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2014

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vol. 6

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issue 1

EN

The aim of this article is to present Joseph Tischner’s notion about community and its relationship with freedom. In his opinion, which differs substantially from the views of liberal thinkers, no one can be truly free in solitude – this value is realized only through the social contacts. Community life requires that its members know how to compromise and engage in dialogue with other people. Then, it is possible responsible care for the common good. Example of a community, which had special significance for Tischner, was primarily a homeland and a religious community.

12

The Idea Of The Common Good

61%

Łatka R.

Studia Theologica Varsaviensia

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2018

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vol. 56

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issue 2

69-85

EN

The notions of common good and the reason of state were always present, usually in a joint way, in the teachings of Cardinal Stefan Wyszyński. They came to the foreground, especially in the periods of post-war crises in Poland, moments of growing social tension. Despite the fact that the primate did not want to be a politician, because the main sphere of his activity was concern for the souls of Poles, he became a statesman, for whom the welfare of Poland and Poles was the primary task. This was largely due to the primate’s concern for the broadly understood common good – Poland as a subject of common concern for all members of society, regardless of their views. Most importantly, Cardinal Wyszyński was able to look at the political situation without ideological bias or obstinancy. If he believed that communists somehow work for the common good and care about the fate of society, he supported their activity (an example of this could be the fight against social pathologies – especially alcoholism).

13

Wychowanie do patriotyzmu

61%

Zwoliński A.

Labor et Educatio

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2015

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issue 3

355-376

PL

Artykuł podejmuje problematykę patriotyzmu, a dokładnie wychowanie do tej wartości. Patriotyzm jest zjawiskiem wieloaspektowym, złożonym, niezwykle ważnym we współczesnym świecie. Do patriotyzmu, jak do każdej duchowej sprawności, człowieka należy wychować. Ten wymóg w szczególny sposób dotyczy działań ludzi wobec osób młodych, wchodzących dopiero w życie społeczne. Rolę pierwszych nauczycieli miłości ojczyzny spełniają rodzice i nikt ich nie jest w stanie w tej roli zastąpić. Wychowanie patriotyczne dokonuje się także poprzez aktualne świadectwo liderów i przywódców narodowych, stąd tak bardzo ważną rolę wychowawczą pełni postawa polityków, nauczycieli i ludzi prezentujących autorytet ważnych instytucji społecznych.

EN

Article takes issues of patriotism or more precisely education for this virtue. Patriotism is a phenomenon multi-faceted, complex, extremely important in the modern world. Patriotism, like any spiritual fitness, the man must raise. This requirement particularly applies to the actions of people towards young people, entering only in social life. The role of the first teachers belongs to parents who love their homeland and no one is able to replace them in this role. Patriotic education is also carried out through a current leaders and national leaders, hence a very important educational role fully attitude of politicians, teachers and the people presenting the authority of important social institutions.

14

The Moral Dimension of Patriotism

61%

Zadykowicz T.

Rocznik Teologii Katolickiej

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2017

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vol. 16

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issue 1

EN

A complete description of patriotism must be multifaceted and include moral aspects. Specifically, a theological and moral approach to patriotism must first define the patriotic duty to love one’s homeland, the source of this love, and its concrete manifestations, and then morally assess (anti)patriotic attitudes. The source of patriotic duty is faith, hope, and the universal and ordered love that pertains to the Fourth Commandment. Patriotic duty is manifested in specific attitudes that demonstrate one’s affective disposition and practical service for the good of one’s homeland. Everything that opposes patriotism (i.e., its absence, distortion, or outright anti-patriotism) is a serious moral offense. The central character of love in Christian morality serves as the grounds for this evaluation.

PL

Pełny opis patriotyzmu domaga się wieloaspektowego spojrzenia, w którym nie może zabraknąć kwestii moralnych. Specyfiką teologicznomoralnego podejścia do miłości ojczyzny jest określenie zobowiązującego charakteru i źródeł tej postawy, jej konkretnych przejawów oraz ocena moralna postaw (anty)patriotycznych. Obowiązek patriotyzmu ma swoje źródło w wiarze, nadziei oraz powszechnej i zarazem uporządkowanej miłości, której dotyczy IV przykazanie Dekalogu. Praktyczna realizacja tej powinności dokonuje się poprzez szereg postaw szczegółowych, które wyrażają nastawienie uczuciowe oraz praktyczną służbę dobru ojczyzny. Wszystko zaś to, co się sprzeciwia patriotyzmowi (jego brak, wypaczenia czy postawy wprost antypatriotyczne) stanowi ciężkie wykroczenie moralne. Uzasadnieniem dla takiej kwalifikacji jest centralny charakter miłości w moralności chrześcijańskiej.

15

Aleksander Barszczewski: uczony i poeta (w 90. rocznicę urodzin)

61%

Siwek B.

Przegląd Wschodnioeuropejski

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2020

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vol. 1

209-218

EN

This article discloses scientific, organizational, didactic and literary activity of the most outstanding Belarusian scientist, a professor of the University of Warsaw and, for many years, the head of the Department of Belarusian Studies – Alexander Barshchewski. In the article his academic achievements were outlined, the most important directions of his researches were presented and a special attention has been drawn not only to multidimensionality and interdisciplinarity of issues and problems that he had been taking up in his monographs and scientific articles, but also to impressive didactic and organizational achievements that resulted in numerous awards and prizes. Also, his poetic work has been synthetically presented and the most significant themes and motives of his lyrics, that impresses with the subtlety of artistic expression, the power of emotions and the concentration on spiritual reality, has been determined.

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Национальное сознание литовского национального меньшинства в Польше

61%

Roszko D.

Acta Baltico-Slavica

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2012

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vol. 36

EN

National identity of the Lithuanian minority in PolandIn the article, the author raises, essential for the Lithuanian minority in Poland, (1) the issue of comprehending the national identity, homeland, nation, and (2) the importance of the Lithuanian language, faith and educational system in the everyday life of the minority. She determines the elements shaping up the identity of the Suwalki Lithuanians residing in the ethnically cohesive border area, as well as the Suwalki Lithuanians moving from one place to another within Poland (internal migration). As the crucial elements of the two groups of Lithuanians, she recognizes their respect for the vernacular – the Lithuanian language, the history of Lithuania, the Catholic faith, and also the interior decorations of the Lithuanian household. Equally essential factors for the Lithuanian minority residing in the border area are the names, Lithuanian fairy tales and legends, as well as the local folk tales and wildlife. As far as the Suwalki Lithuanians of internal migration are concerned, the aforementioned elements are of less importance or even not physically present. They rather constitute an object of specific homesickness for the Lithuanians of seasonal migration, who pretty willingly and regularly get back to Suwalki, Sejny, Puńsk and its neighbouring areas to spend holidays there. The author also emphasizes the recent economic transformations, particularly those resulting in migrations leading to depopulating the Lithuanian ethnic areas and closing down the schools with the Lithuanian language as a language of instruction.

17

Do we need homelands? John Paul II’s ideal of the community of nations

61%

Grzybowski J.

Polish Journal of Political Science

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2020

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vol. 6

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issue 1

7-34

EN

Since the 1990s, a discussion on the status, significance and role of nation state has been going on in many communities. In Europe, this discussion generated the opinion that the only hope for the divided world is to create a post-national, multi-cultural and cosmopolitically liberal society. Let us, however, ask: Does not the idea of a strong nation state return with practical force in the face of the global COVID-19 pandemic, the price war between the US and China, as well as the world’s superpowers outer space and military plans? In our current context John Paul II’s teaching is worth reminding. In the time of difficult challenges, the properly conceived patriotism propagated by the Pope should become a model of a national and civil attitude. True European politicalness is connected with the community of fate, the fruit of which should be solidarity of action in the face of real threats. John Paul II was also aware of this responsibility. Today we know that nobody will replace nation states in this process and no central institutions will substitute a civil community formed by the nation in the execution of difficult tasks. Therefore, we may only repeat after John Paul II that the future of man depends on the family and the nation.

18

Fatherland (πατρίς) in the writings of Basil of Caesarea

61%

Przyszychowska M.

Polish Journal of Political Science

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2019

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vol. 5

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issue 3

7-27

EN

The notion of fatherland (πατρίς) in the writings of Basil of Caesarea is not so obvious as it seems at a first glance. The term πατρίς acquires different meanings depending on whether it is used without or with the article. The textual analysis of his own writings reveals what Basil considered as his own fatherland. In the writings of certain authorship, Basil uses the noun πατρίς 72 times: without the article πατρίς means a fatherland in general, with the article πατρίς means Cappadocia for Basil. The effect of the research is of major importance for reconstructing the life of Basil and the persons whom he addresses in his letters – among them Eustathius of Sebastea, the famous ascetic of the 4th-century Asia Minor and Basil’s mentor.

19

KONSTYTUTYWNE CZYNNIKI PATRIOTYZMU W REFLEKSJI JANA PAWŁA II

61%

Brózda K.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2016

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issue 3

29-54

EN

In terms of patriotism, John Paul II refers to the vision of human and society, which are formed on the basis of the typical for him personalizm. While presenting and analyzing this area of the Pope’s reflection we need to notice, that it clearly refers to the Christianity. It places it on the foundation of the Christian culture, the concern for the common good, raising the values of the Small Homeland and also on the openness to Europe.

20

Stories of Love and Hate. Images of ‘Homeland’ in the Identity Narratives of Romanians in Ireland

61%

Macri G.

International Review of Social Research

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2011

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vol. 1

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issue 2

125-143

EN

Identity is a term that has sparked criticisms in the academic debates, with some scholars fully embracing this rather insufficiently defined concept, whereas others militate for its complete removal from the vocabulary of social sciences. However, in spite of the fierce criticism, identity research has become a central part of the social sciences. Striving to address some of the existing challenges in identity scholarship, the research presented in this article focuses on the diaspora identity narratives of Romanians in Ireland. By adopting a constructivist perspective on identity, this is a study of the continuously flowing boundaries between ‘us’ and ‘them’, as well as of the boundaries where the symbolic space is negotiated and identities are fiercely debated, constructed and re-constructed. While Romanians use a multitude of ‘other’ groups against which they construct their diaspora identities, one of the key markers used in their identity narratives is their relation with the ancestral homeland. Interesting findings have emerged, as Romanians talked about their mixed feelings towards their homeland and their fellow countrymen. As these narratives of the homeland unfold, it becomes clear they bear a strong imprint on their diaspora identity and feelings of belonging. The study presents an analysis of data collected over a six-year period (2004-2010) in the archives of the online discussion forum of the Romanian community from Ireland.

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