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1

Upamiętnianie księcia Janusza Starszego a wiedza współczesnego mieszkańca Mazowsza

100%

Piekarz P.

MAZOWSZE Studia Regionalne

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2017

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issue 21

85-100

PL

Janusz I Starszy (ok.1346-1429), był jednym z najwybitniejszych książąt mazowieckich, o bardzo do-brej opinii zawartej w Kronice Jana Długosza. Dlatego też władze samorządowe, szukając lokalnej postaci historycznej godnej upamiętnienia, decydują się czasami na księcia Janusza Starszego. Ważne miejsce upamiętnienia znajduje się w krypcie pod Archikatedrą św. Jana w Warszawie, w po-staci sarkofagu z napisem: „Książęta mazowieccy Janusz Starszy, Bolesław III”. Poza tym Garwolin upamiętnił księcia Janusza, stawiając pomnik. W mieście tym znajduje się także ulica księcia Janusza, podobnie jak w Ciechanowie, Kolnie, Łomży, Małym Płocku, Przasnyszu, So-chaczewie i Warszawie, a w Ostrołęce – rondo. Władca ten jest również patronem dwóch szkół: w Górze Kalwarii i Łomży, a także Hufca ZHP Warszawa-Centrum. Pewną formą upamiętnienia księcia Janusza Starszego są przedstawienia malarskie, wykonane współcześnie na budynkach w Czersku i Górze Kalwarii. Książę jest także upamiętniany w inscenizacjach historycznych i grach fabularnych. Biorąc pod uwagę różnorodność upamiętnień, można sądzić, że ta postać historyczna powinna być powszechnie znana. Żeby to sprawdzić w drugiej połowie 2016 roku zostały przeprowadzone badania ankietowe. Objęły one 9 miast, leżących niegdyś w granicach państwa księcia Janusza. Responden-tami były osoby pełnoletnie, urodzone i mieszkające na Mazowszu. Wyniki badań nie są optymistyczne. Spośród 100 respondentów tylko trzech wiedziało o jakiejś formie upamiętnienia tego władcy, a dziewięciu znało tę postać z innych źródeł, związanych w dużej mierze z zamkami, których twórcą lub gospodarzem był właśnie książę Janusz Starszy.

EN

Janusz I the Old (about 1346-1429), is one of the most distinguished dukes of Mazovia. He has a very good opinion in the Chronicle of Jan Długosz. This is the main reason, why local authorities decide on Duke Janusz I the Old, when they are looking for a local, historical figure for commemoration. The crypt of St. John’s Archicathedral in Warsaw is important place of commemoration. There is a sarcophagus with the inscription: Dukes of Mazovia Janusz I the Old (and) Bolesław III. Garwolin also commemorated him. There is Janusz I the Old Monument. Besides that, in the town has been located Janusz I the Old Street, as in the other towns: Ciechanów, Kolno, Łomża, Mały Płock, Przasnysz, Sochaczew and Warsaw. Ostrołęka has Janusz I the Old Roundabout. Two schools: in Góra Kalwaria and Łomża, as well as Warsaw Centrum District of Polish Scauting and Guiding Association, have used the name of Duke Janusz I the Old. A certain form of commemoration are modern paintings representing Duke Janusz I the Old. They have been made on the walls of buildings in Czersk and Góra Kalwaria. The Duke is also commemorated in historical re-enactment and role-playing games. Taking into consideration the diversity of commemorations, it can be assumed that this historical figure should be widely known. Questionnaire surveys have been conducted during the second half of 2016 years, in order to verify this knowledge. For the research purpose were selected 9 cities, which had been located within the borders of Duke Janusz I the Old state. The respondents were only adults, born and currently living in Mazovia. The results of the research are not optimistic. Among the 100 respondents, only three of them knew something about commemoration of Duke Janusz I the Old. Nine respondents knew about the Duke from other sources mostly associated with the castles, built or rebuilt by Janusz I the Old.

2

Infinitives in the 1820 Settler Letters of Denunciation: What can a Contextualised Application of Corpus-Based Results Tell us About the Expression of Persuasion?

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Włodarczyk M.

Poznań Studies in Contemporary Linguistics

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2010

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vol. 46

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issue 4

533-564

EN

This paper takes issue with Biber's (1988) findings concerning the significance of infinitives for what he calls the "overt expression of persuasion" (Biber 1988: 115). It aims to demonstrate that statistically generated results of research on large electronic corpora of contemporary English may not be verifiable in small, well-contextualised, single-genre collections, such as the one representing 19th century English used in this study. The collection comprises denunciation letters addressed to the colonial authorities (the Colonial Office) by the first British settlers in the Cape Colony (the 1820 Settlers). The letters follow the generic model of petition (Włodarczyk 2010) understood as an official written request. An act of denunciation, as we may assume, contributes to the inherent persuasiveness of petitions by increasing the illocutionary force (in the sense of Searle 1969, 1979) of the letter. Therefore, patterns of distribution of infinitives as markers of persuasion (Biber 1988) are particularly interesting to trace in the 1820 Settler denunciation letters. The paper shows that some of Biber's statements may not be taken as valid generalizations, as the persuasive potential of infinitives may not be corroborated unless each and every token is thoroughly contextualized. Furthermore, an analysis of requests in denunciations conducted within Speech Act Theory (Austin 1962; Searle 1969; Blum-Kulka 1984; Culpeper and Archer 2008) shows that it is first and foremost politeness concerns (cf. Brown and Levinson 1987), not the increased need for persuasiveness, that determine the degree of the illocutionary force of requests.

3

Tourism as remembrance activity : the International gathering of military vehicles in a post-military base in Poland

75%

Czarnecka D.

Český lid: etnologický časopis (Český lid: Ethnological journal)

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2019

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vol. 106

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issue 4

463-490

EN

This article intends to explore the practices developed within the International Gathering of Military Vehicles “Caterpillars and Horseshoes” in Borne Sulinowo – a former military base in Poland. Focusing on this specific event, I attempt to demonstrate how tourism provides remembrance activities. Because all the practices mentioned in the text below have been established as a result of and in relation to the post-military base, it is also significant to examine how the tourist practices developed within the gathering are affected by the materiality of the site.

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Ks. Idzi Radziszewski 1870-1922 : (w czterdziestą rocznicę śmierci)

75%

Nowodworski W.

Archiwa, Biblioteki i Muzea Kościelne

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1962

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vol. 5

375-378

EN

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5

Ks. Paweł Rzeczycki (1578-1643)

75%

Wójcik W.

Archiwa, Biblioteki i Muzea Kościelne

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1962

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vol. 5

373-374

EN

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6

Kopiowanie miejsc pamięci. Przypadek Pomnika Poznańskiego Czerwca 1956

75%

Praczyk M.

Przegląd Zachodni

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2014

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issue 2(351)

273-286

EN

The article discusses the phenomenon of the copying of Lieux de mémoire situated in the public space of the city of Poznań on the example of the Poznań 1956 Protests Memorial. The study is focused on the problem of the production of new meanings, which are generated in relation to the monument – prototype. The context of the reception of Poznań 1956 Protests Memorial and the meaning of the initial commemoration changes depending on the form and location of copies. The article also considers the problem of consolidation of identities of social groups which occurs by reference to the symbol (memorial) of the 1956 Protests. In her research the author makes use of such concepts as Andrzej Szpociński’s “monumental memory”, Jean Baudrillard’s “simulacra and simulation” and Pierre Nora’s lieux de mémoire.

7

The Eucharistic Sacrifice in Dumitru Stăniloae’s Theology with a Referential Point at the Mysterienlehre of Odo Casel

75%

Crăciun F. A.

Review of Ecumenical Studies Sibiu

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2014

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vol. 6

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issue 1

49-72

EN

In the last century both Orthodox and Catholic theologians have improved their reflection on the Eucharistic sacrifice in a critical manner in regard to the Latin medieval or scholastic theology. They have also developed their thinking in a theological dialogue involving the Eastern and Western mentalities, which could show different approaches but also lots of similarities. The relation between the Eucharistic sacrifice and Christ’s sacrifice on the Cross, the connection with the Church’s sacrifice, the mystic sacrifice, the boundary existing in the liturgical cult between sacrifice and sacrament are equally treated in the Orthodox and the Catholic theologies. Odo Casel and Dumitru Stăniloae are among the most creative theologians in their conceptions of the sacrifice. The mystery of Christian worship in Casel’s doctrine and Stăniloae’s teaching on the permanent state of sacrifice of Christ are original reflections in modern theology.

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Ks. Jan Wiśniewski (1876-1943)

75%

Wójcik W.

Archiwa, Biblioteki i Muzea Kościelne

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1963

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vol. 6

279-294

9

Miejsca pamięci na Podzamczu. Przeszłość upamiętniona w symbolicznym krajobrazie jednej z lwowskich dzielnic

63%

Bondarenko A.

Problemy Rozwoju Miast

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2015

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issue 2

5-10

PL

Artykuł porusza zagadnienie miejsc pamięci w jednej z dzielnic Lwowa – na Podzamczu. Wybór opisanych miejsc został podyktowany ich obecnością w pamięci zbiorowej mieszkańców miasta. W artykule zwrócono uwagę na różnice w postrzeganiu symboliki wybranych miejsc w nieoficjalnych i oficjalnych dyskursach, a także na odmienny, narodowościowy kontekst postrzegania. Różnice te nabierają szczególnego znaczenia w mieście o tak bogatej, złożonej i często burzliwej historii, jakim jest Lwów. Ponadto artykuł zawiera krótkie rozważania teoretyczne na temat związków między historią, pamięcią a przeszłością.

EN

The article raises the issue of memorials in one of the Lviv districts – Pidzamche. The choice of sites depended on their presence in the collective memory of the city inhabitants. The article highlights the differences in the perception of symbolism of selected places not only in official and unofficial discourses, but also in the prism of national recognition. These differences are particularly important in the city that has such a rich, complex and often turbulent history. Moreover, the article provides brief theoretical deliberations on the relationship between history, memory and the past.

10

Rotunda – pierwsze upamiętnione miejsce martyrologii na Zamojszczyźnie

63%

Koper E., Bonusiak W., Chrobaczyński J.

Prace Historyczno-Archiwalne

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2021

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issue Tom XXX

271-298

EN

The Rotunda was a military object in the defense system of Zamosc Fortressin the 19th century. During World War II, it served as a prisoner of war transit camp for the German Security Police. Between 1940 and 1944 many representatives of the local elites as well as underground members died there. The estimated number of victims is around 8 000. The total number of prisoners that were moved through the transit camp is estimated to be around 50 000. Rotunda was the first site in the region to be commemorated after the war. The initiative to commemorate the place was a result of social activity. Despite many difficulties, the Rotunda and the adjacent land were secured. In the 1950s, a lot of bodies of the World War II victims were exhumed into the Rotunda. Currently, it is a very important symbol of martyrdom in the Zamojszczyzna region. Among the buried are: Polish soldiers who died in September 1939, partisans, Jewish and Romani populace, as well as Soviet soldiers.

PL

Rotunda była obiektem o charakterze militarnym w systemie obronnym Twierdzy Zamość w XIX wieku. Podczas II wojny światowej pełniła rolę jenieckiego obozu przejściowego niemieckiej Policji Bezpieczeństwa. W latach 1940–1944 zginęło tam wielu przedstawicieli lokalnych elit i członków konspiracji. Liczba szacunkowa ofiar wynosi około ośmiu tysięcy. Najprawdopodobniej przez obóz przeszło 50 tys. więźniów. Po wojnie było to pierwsze miejsce upamiętnione w regionie. Inicjatywa upamiętnienia była rezultatem działań społecznych. Pomimo różnych problemów, udało się zabezpieczyć obiekt wraz z przyległym terenem. W latach 50. XX w. ekshumowano na Rotundę wiele ciał ofiar II wojny światowej. Obecnie stanowi ona bardzo ważny symbol martyrologii na Zamojszczyźnie. Pochowano tam m.in. żołnierzy polskich, którzy polegli we wrześniu 1939 roku, partyzantów, ludność żydowską i romską oraz żołnierzy sowieckich.

11

Ksiądz biskup Wojciech Owczarek (1875-1938)

63%

Lange K.

Archiwa, Biblioteki i Muzea Kościelne

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1970

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vol. 20

217-248

EN

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12

Ks. Paweł Antoni Czaplewski (1877-1963)

63%

Piszcz E.

Archiwa, Biblioteki i Muzea Kościelne

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1964

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vol. 9

79-84

EN

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13

Ks. Józef Rokoszny (1870-1931)

63%

Wójcik W.

Archiwa, Biblioteki i Muzea Kościelne

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1965

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vol. 10

281-293

EN

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14

Memoriał w sprawie klasztorów ks. Jana Kompałły z 1828 r. do Teofila Wolickiego, arcybiskupa archidiecezji gnieźnieńskiej i poznańskiej, i jego konsekwencje

51%

Matyaszczyk D.

Hereditas Monasteriorium

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2013

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vol. 3

301-322

EN

In the Archdiocesan Archive in Poznań, among the KA 10 969 records, an interesting document has been preserved. In October 1828 the Gniezno and Poznań metropolitan archbishop Teofil Wolicki received a lengthy letter from Fr. Jan Kompałła. The parish priest from Bukowice was requesting from the archbishop an intercession with the Prussian authorities in order for the property of dissolved monasteries to be bequeathed to the Catholic Church. In five well-grounded points, he presented reasons for which this property was not supposed to be handed over to the Protestants, as well as demonstrated how to utlise it practically. He suggested –among other things– that monastery buildings serve as lodgings for retired priests or impoverished families, and as institutes devoted to upbringing and education of children bourn out of wedlock. He intended the former Franciscan monastery in Grabów to be converted into a gymnasium for the Catholic youth. Education was meant to protect them from the partitioner’s endeavours to deprive them of the national identity. He was also asking the archbishop to elicit from the lay authorities the consent to move part of the equipment –even of the active monasteries– to poorer parish churches. He argued that these temples had been neglected for centuries, since the nobility had always been donating their lavish gifts exclusively to religious orders. Fr. Kompałła’s letter resulted in the Poznań Administrative Office’s directive no. 348 of 19 December 1828 and the Poznań Archiepiscopal Consistory’s directive no. 119 of 14 January 1829 sent to 22 deans in the territory of the Poznań diocese. They were instructed to gather information on what sort of equipment would be useful for the poor parish churches within the deaneries they were in charge of. Few were the parish priests who admitted that their temples did not need anything. The rest submitted lists –of various length– of the desired equipment. A tabular listing of the objects was sent to the Poznań Administrative Office by the consistory. These lists (collected in an thick cardboard-bound archival unit –poszyt– KA 12 236) were undoubtedly used afterwards to distribute the equipment of the dissolved monasteries.

15

Nagrobek Stanisława Staszica a polityka wizerunkowa Towarzystwa Warszawskiego Przyjaciół Nauk

51%

Getka-Kenig M.

Kwartalnik Historii Nauki i Techniki

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2021

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vol. 66

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issue 3

31–49

EN

The article is devoted to the artistic setting of Stanisław Staszic’s (1755–1826) burial place, for which his main heir, the Warsaw Royal Society of the Friends of Sciences (TKWPN), was responsible. The inspiration to raise this topic was the discovery of two previously unknown Jakub Tatarkiewicz’s designs of Staszic’s unrealized neoclassical tombstone in the collections of the Central Archives of Historical Records in Warsaw (AGAD). However, the projects were never commissioned by TKWPN but were the sculptor’s proposal. By analysing the relationship between these artistic projects and the initiatives concerning Staszic’s tomb which stemmed directly from the Society (a big raw stone as memorial), the article highlights the problem of TKWPN’s participation in creating the posthumous cult of its long-time president and most important benefactor. The TKWPN’s seemingly paradoxical reluctance to glorify Staszic by means of traditional (artistic) forms of commemoration can be interpreted as a logical action calculated to benefit the Society’s image. Therefore, focusing on this single aspect of the posthumous cult of Staszic, directly related to the TKWPN, this article refers to the image-building policy of this institution, and thus to the ways of building its social status. At the same time, it tackles the issue of the prestige of science and scientific patronage as a new (from the early 19th-century perspective) form of public merit.

16

Memoriał z 11 VIII 1820 r. o stanie zagospodarowania majątków poklasztornych przez Deputację Spraw Zniesionych Instytutów Duchownych

51%

Kośka M.

Hereditas Monasteriorium

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2013

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vol. 2

291-310

EN

On 30 March 1819, the Governmental Commission of Religious Affairs and Public Enlightenment of the Kingdom of Poland, planning out the dissolution of some of the monasteries in the Kingdom of Poland, requested Governor (namiestnik) Józef Zajączek that a deputation be set up which would devise a project of temporary –and, subsequently, permanent– management and administration of the funds of suppressed institutes, and be responsible for a special fund which would collect the revenue from former monastery estates. On 3 April 1819, in a session of the Administrative Council of the Kingdom of Poland, the Governor established the Deputation for the Affairs of Dissolved Religious Institutes. It was headed –ex officio– by minister of denominations Stanisław Kostka Potocki, and consisted of the primate of the Kingdom of Poland, and four members of the Governmental Commission of Religious Affairs and Public Enlightenment. In accordance with the Governor’s decision, the first task of the Deputation was to frame a project of temporary administration of the funds of suppressed monasteries and benefices, and –subsequently– develop projects concerning: means of support for nuns and monks from dissolved houses, the management of their buildings, the situation of peasants in former monastery estates, and the ultimate distribution of assets acquired in the process of dissolution. The Deputation was supposed to appoint a candidate –for the Governor to approve– for the general commissioner, whose scope of responsibilities included: visiting estates (field inspections), making sure they were being managed in a proper way, settling accounts with tenants, as well as adjudicating disputes and addressing complaints on the premises. As early as 11 May 1819 minister Potocki informed the Governor that the Deputation had devised the plan for temporary administration of the property of suppressed monasteries, and that work on projects for regional (voivodship) commissions, as well as for commissioners appointed to take over the funds of dissolved monasteries and to secure the revenues, was in progress. The Administrative Council, during the session on 15 June 1819, examined a draft bill concerning the legal status of the estate of suppressed monasteries. On 26 June 1819 the Governor, in turn, issued a resolution in which he ensured that the estates, funds, and property of dissolved religious congregations were to be treated equally with state property. In May 1821, minister of denominations Stanisław Grabowski put forward a proposal to the Governor to disband the Deputation, arguing that the dissolution process –in the religious terms– had come to an end, and since the papal legate was a member of the Governmental Commission of Religious Affairs and Public Enlightenment, the affairs regarding the administration of post-monastic estates could be dealt with by the Commission itself. The Governor’s resolution from 29 May 1821 disbanded the Deputation for the Affairs of Dissolved Religious Institutes. To supplement this resolution, on 19 June 1821 minister Grabowski established a separate department in the Governmental Commission of Religious Affairs and Public Enlightenment to manage the funds of suppressed monasteries. The department remained active until 21 April 1831, when following a decree of the insurrectionary National Government, confirmed after the collapse of the November Uprising by Fyodor Engel’s Provisional Government in November 1831, all the forests, estates and funds acquired after the 1819 dissolution were handed over to the Governmental Commission of Revenues and Treasury of the Kingdom of Poland as the sole administrator. The main objective of the memorial was to demonstrate that the methods of post-dissolution estate management employed by the Deputation were cheaper and more effective than the ones used by the Governmental Commission of Revenues and Treasury, and consequently to convince the authorities to adopt them with regard to all state property. The memorial, describing the methods of post-monastic estate valuation and tenancy, is kept in the Central Archives of Historical Records in Warsaw in fond The Potocki Public Archive, no. 155, pp. 1120-1144.

17

Wieczerza Pańska – „pamiątka” Chrystusowej męki, śmierci i zmartwychwstania jako ekspiacyjnej Ofiary „za wielu” i Ofiary Nowego Przymierza (1 Kor 11,23-27; Łk 22,19-20)

51%

Witczyk H.

The Biblical Annals

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2018

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vol. 8

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issue 4

545-565

EN

Research on the role of oral tradition (orality) in the process of Gospel and Pauline letters composition provides a basis for the synchronic reading of the traditions on the Last Supper (Matt 26:26-29; Mark 14:22-24; Luke 22:14-14-20; 1 Cor 11:23-26). The author, taking into consideration the data contained in the mentioned textual traditions, seeks an answer to the question of what Jesus recommended to his disciples in the Cenacle by saying: “Do this in remembrance of me” (Luke 22:19; 1 Cor 11:24). The author enters into a polemic with the latest theories according to which Jesus intended to celebrate the Last Supper as a “covenant sacrifice”, precisely speaking a “feast of covenant”. Through the analysis of the formulas pronounced over bread and wine, which take into consideration the texts on the suffering and death of Jahwe’s Servant (Isa 53), the author seeks to demonstrate that Jesus applied to his death the sense of the sacrifice of expiation which also establishes the New Covenant. To interpret the formulas only in light of “covenant sacrifice/feast” means to radically diminish the meaning of the prophetic words and gestures of Jesus from the Last Supper.

18

Dekret Fryderyka Augusta z 23 III 1811 r. w sprawie zasad łączenia klasztorów liczących poniżej 12 zakonników, uproszczenia egzaminów do nowicjatu oraz zniesienia zakazu przyjmowania braci laików

45%

Ziółek E. M.

Hereditas Monasteriorium

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2013

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vol. 2

281-290

EN

The edition presents a little-known document, of considerable significance, however, for the study of the relations between the state and the Church in the Duchy of Warsaw. The document, issued by Frederick Augustus, King of Saxony and Duke of Warsaw, is a decree from 23 March 1811 concerning mergers of small monasteries as well as examinations and the admission of converse brothers. The objectives of the decree were meeting some of the claims of the Polish episcopate. The document was drawn up on the initiative of J. P. Łuszczewski, minister of the interior, who pointed out to the monarch the need to tackle the most urgent issues in face of the protracting work on a comprehensive Church reform. Article 1 of the decree allows the merger of monasteries of poor financial standing, which was not tantamount to dissolution. It only pertained to monasteries housing less than 12 friars. The monarch reserved the right to take the final decision, after the attempts to save a declining monastery failed, and the consent of the ecclesiastical authorities was obtained. The endowment was also supposed to be merged in this process. In article 2, Frederick Augustus was overturning the Prussian ban on the admission of lay brothers, thus opening the possibility for the number of monks to increase, and for the costs of maintenance to drop (since domestic service was no longer to be kept). The same article simplifies the entrance examination to the novitiate, which was now limited to the question about the independence of the decision to pursue monastic life; it also prohibits attempts to discourage candidates.

19

Практики памяти: Тверь, Медное, Ржев

45%

Boushev A.

Rusycystyczne Studia Literaturoznawcze

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2022

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vol. 32

1-20

EN

The tragic history of the first half of the 20th century is receding into annals of history there are hardly any surviving witnesses. However, practices of commemoration and collective memory are still there. Aleksandr Bushev looks at practices of public commemoration of collective consciousness related to the traumatic events in the history of the 20th century. The article focuses on modern documentary theatre concerned with repressions, media coverage of deconstruction of memorial plaques on the former building of Kalinin NKVD, the attempts to rebrand the Mednoye Museum, the struggle against the falsification of military history undertaken by Tver historian Svetlana Gerasimova, and the creation of a Soviet soldier memorial in Rzhev. Bushev’s goal is make us reflect on the images of memory in the consciousness of our contemporaries, on the ways in which this memory can be penetrated via creative and journalistic texts, and on attempts to erase this memory.

PL

Tragiczna historia XX wieku odchodzi w przeszłość - nie pozostało przy życiu wielu reprezentatywnych świadków dziejów jego pierwszej połowy. Pozostają jednak zbiorowe praktyki pamięci i komemoracji. W artykule omówiono rodzaje praktyk pamięci zbiorowej odnoszące się do traumatycznych wydarzeń z historii XX wieku. Analizie poddane zostały kwestie etyczności współczesnego teatru dokumentalnego o represjach, medialne relacje z demontażu tablic pamiątkowych w Twerze, próby rebrandingu muzeum w Miednoje, walka o prawdę prowadzona przez historyka wojskowości Swietłanę Gierasimową i powstanie pomnika w Rżewie. Artykuł skłania do refleksji nad obliczami pamięci i jej stanem w świadomości współczesnych, technikami wnikania w pamięć w tekstach literackich i nieliterackich czy próbami pozbycia się jej.

RU

Трагическая история двадцатого столетия уходит в прошлое - не остаётся в живых авторитетных свидетелей истории первой половины XX века. Однако остаются коллективные практики памяти и коммеморации. В работе рассматривается, каковы практики коллективной памяти, касающиеся травматических событий истории XX века. Исследуется этичность современного документального театра о репрессиях, медийное освещение демонтажа памятных досок в Твери, попытки ребрендинга музея в Медном, борьба за подлинную историю военного историка Светланы Герасимовой и создание монумента во Ржеве. Статья заставляет подумать, каковы образы памяти и ее состояние в сознании современников, каковы приемы проникновения в память в литературных и нелитературных текстах или попытки избавиться от нее.

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Upamiętnianie księcia Janusza Starszego a wiedza współczesnego mieszkańca Mazowsza

Infinitives in the 1820 Settler Letters of Denunciation: What can a Contextualised Application of Corpus-Based Results Tell us About the Expression of Persuasion?

Tourism as remembrance activity : the International gathering of military vehicles in a post-military base in Poland

Ks. Idzi Radziszewski 1870-1922 : (w czterdziestą rocznicę śmierci)

Ks. Paweł Rzeczycki (1578-1643)

Kopiowanie miejsc pamięci. Przypadek Pomnika Poznańskiego Czerwca 1956

The Eucharistic Sacrifice in Dumitru Stăniloae’s Theology with a Referential Point at the Mysterienlehre of Odo Casel

Ks. Jan Wiśniewski (1876-1943)

Miejsca pamięci na Podzamczu. Przeszłość upamiętniona w symbolicznym krajobrazie jednej z lwowskich dzielnic

Rotunda – pierwsze upamiętnione miejsce martyrologii na Zamojszczyźnie

Ksiądz biskup Wojciech Owczarek (1875-1938)

Ks. Paweł Antoni Czaplewski (1877-1963)

Ks. Józef Rokoszny (1870-1931)

Memoriał w sprawie klasztorów ks. Jana Kompałły z 1828 r. do Teofila Wolickiego, arcybiskupa archidiecezji gnieźnieńskiej i poznańskiej, i jego konsekwencje

Nagrobek Stanisława Staszica a polityka wizerunkowa Towarzystwa Warszawskiego Przyjaciół Nauk

Memoriał z 11 VIII 1820 r. o stanie zagospodarowania majątków poklasztornych przez Deputację Spraw Zniesionych Instytutów Duchownych

Wieczerza Pańska – „pamiątka” Chrystusowej męki, śmierci i zmartwychwstania jako ekspiacyjnej Ofiary „za wielu” i Ofiary Nowego Przymierza (1 Kor 11,23-27; Łk 22,19-20)

Dekret Fryderyka Augusta z 23 III 1811 r. w sprawie zasad łączenia klasztorów liczących poniżej 12 zakonników, uproszczenia egzaminów do nowicjatu oraz zniesienia zakazu przyjmowania braci laików

Практики памяти: Тверь, Медное, Ржев