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Organizująca się od jesieni 1976 jawna opozycja zyskuje miejsce formacyjne. Salon Tadeusza Walendowskiego, tworzony wspólnie z żoną Anną Erdman, wnuczką Melchiora Wańkowicza - w dawnym mieszkaniu pisarza, jest przez 33 miesiące także przestrzenią namysłu nad lepszym, postulowanym krajem.
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DWANAŚCIE WARSZAWSKICH ULIC, ZAMIESZKANYCH NIEGDYŚ PRZEZ WARSZAWSKICH ŻYDÓW, TO BOHATERKI NAJNOWSZEJ KSIĄŻKI PROF. JACKA LEOCIAKA BIOGRAFIE ULIC. O ŻYDOWSKICH ULICACH WARSZAWY: OD NARODZIN PO ZAGŁADĘ.
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Conversation with an activist of the Democratic Union.
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Cardinal Stefan Wyszyński, Primate of Poland, spent half a year in total in Krynica-Zdrój in the years 1951-1978. Not only did he spend time relaxing in the spa but he also worked on important matters regarding the Church in Poland and receiving many guests, both priests, including Cardinal Karol Wojtyła, and laymen, e.g. Jerzy Turowicz and Jerzy Zawieyski. He always stayed with the Sisters of Saint Elizabeth, although the detached house “Ostoja” was a special place for him, he leased it from Maria Okońska’s family. The house was turned into a guest and retreat house for young people and run by female employees of the Primate Institute. Róża Siemieńska was a director of “Ostoja” for many years and used the Primate’s support to renovate and extend the boarding house despite of the objection of the local authorities; the house has operated as the Cardinal Stefan Wyszyński Educational and Formation Centre until today. The article documents holidays of Cardinal Stefan Wyszyński in Krynica-Zdrój.
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The Security Service was interested in the life of Zbigniew Herbert for nearly 30 years. At the beginning, there were attempts to win him over as a collaborator, but later (due to his involvement in the opposition) he was subject to investigation. In the 1960–70s, he was a target of Intelligence Service operations, among others. Their officers planned to convince him to become their agent. To this end, they conducted talks with him. Herbert did not object to these conversations – initially conducted under the patronage of the officers of the Ministry of Foreign Affairs – but he was not willing to collaborate. Neither did he conceal from his family and acquaintances the fact that he was approached by the Security Service and conducted talks with its officers. Ultimately, the Security Service abandoned the plan to make him collaborate. Zbigniew won the duel but not unscathed – one may consider whether he did not disclose too much to the officers of the Security Service during the conversations.
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On 24 October 1985, Eryk Sztekker, a sociologist and employee of the Office for Religious Denominations in Warsaw, held a lecture during a course for directors of departments for religious denominations to present the relations of the Roman Catholic Church with communities of creators, people of culture, men of letters and artists in the 1980s in communist Poland from the point of view of the authorities, i.e. the Office for Religious Denominationins, which was part of the control and state repression apparatus against the Roman Catholic Church and religious associations. The article marks an attempt to provide a structured overview of a phenomenon that had been emerging since the mid-1970s and snowballed in the first half of the 1980s. The state and party authorities viewed it as a serious problem. The emergence of creators and people of culture in churches where they could present their works uncensored and the results of research as well as share their reflections posed a threat to the state monopoly in the provision of culture.
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Upon the introduction of martial law in Poland, the Study Office of the Security Service of the Ministry of the Interior was ordered not only to carry out operational activities against the most important organizations of the “Solidarity” Underground but also to create and gather analytical materials thereon. Reports were regularly prepared on the number of people engaged in the underground opposition and on the specifics of the organizations operating within its framework. Such analyses were also used to assess the extent to which underground communities had been infiltrated by different units of the Security Service (excluding the Study Office), as well as to forecast developments in the underground and to work out scenarios for potential actions that might weaken it. The published document is the last analysis of this kind prepared before the Round Table talks. It sheds light on the assessment of the Underground which was accepted by the Study Office of the Security Service and by the management of the Ministry of the Interior at that time. The document reveals that, despite of the Security Service’s successes in breaking up the underground structures and placing its agents therein, it was not able to control them and influence their development.
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Recently when talking about self-development and self-education more specifically they mean mind perfection. And if at the end of the twentieth century the subject of educational influence was human being, consisting of social and biological entities, at the beginning of the 21st century the situation has changed.
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The paper treats the problem of so-called „consumption of identity“ (Anne-Marie Thiesse), being based on material from the National Museum „Hristo Botev“ in Kalofer. Visitors’ impressions, taken from impressions’ books of the museum from 1945 to 2017, are considered. Particular attention is paid on the problem how the political context was influential on the tourists’ mentality, and how deep was the match between ideological change and peoples’ viewpoints as reflected in the comments by them. A considerable part of visitors’ texts, left by people with various social profiles, are dedicated to reproducing the history and literary history narrative about Hristo Botev in its most canonical version. There are also notes, deliberately distanced from the canon. Most of them thematize problems like how the national hero and his attributes were exposed, whether they were displayed properly and how the exposition was matchable to ordinary peoples’ expectations, inspired by popular nationalism mainly. There are written impressions, focused on museum facilities like toilet maintenance and hygiene.The way visitors reflect the mission of the museum as education institution and how it operates on that level is also analyzed. The slowly advancing consumerism in background mode is also included with its heuristic potentials.
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Потпирајќи се на антрополошки пристап што ги поврзува социјалистичкиот, раниот постсоцијалистички и современиот потрошувачки капиталистички период во Бугарија, овој труд ги анализира транзициите на едно урбано место. Женскиот пазар е централен пазар во Софија, обележје на едновековно постоење, каде што активностите во 1990-тите процветаа заедно со падот на социјалистичката економија. Следејќи ги траекториите на неговите трансформации од 1970-тите до 2014 година, создадена е слика за еден комплексен општествен свет, длабоко испреплетен со динамичните политички, општествени, економски, како и дискурзивни контексти на постсоцијалистичкото општество. Паралелно следам како овие значителни динамики прават некои урбани политики да изгледаат разумни, а други не. Од крајот на 1970-тите беа планирани голем број проекти за реконструкција на Женскиот пазар. Разгледувањето на овие планови ни овозможува да видиме како во текот на кус временски период доминантните урбани вредности и идеалите за пазарот се менуваат многупати. Проектите за урбаното обновување се условени одговори на недостатоците од урбан простор, како што субјективно се перципираат од технократските елити и хегемонистичкото јавно мислење. Опишувам дека, како резултат на ова, во 21 век во Софија нема повеќе место за урбан простор што се грижи за потребите на најсиромашните и маргинализираните.
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Drawing on an anthropological approach that binds the socialist, the early post-socialist and the contemporary consumer capitalist period in Bulgaria this article analyses transitions at a single urban site. Zhenski Pazar (Women’s Market) is the central marketplace in Sofia, a landmark of a century-long existence, where activities in the 1990s boomed alongside the collapse of socialist economy. By tracing the trajectories of its transformations from the 1970s to 2014 a portrait is constructed of a complex social world, deeply entangled in the dynamic political, social, economic, as well as discursive contexts of a post-socialist society. In a parallel stream, I track how those larger dynamics make some urban policies seem reasonable and others not. Since the late 1970s, a number of redevelopment projects for the Women’s Market were planned. Reviewing those plans allows us to see how over a short period of time dominant urban values and the ideals for a marketplace have changed many times over. Urban regeneration projects are contingent responses to the deficiencies of urban space, as subjectively perceived by the technocratic elites and hegemonic public opinion. I outline how as a result of this in the 21st century Sofia there is no place anymore for an urban space that caters to the needs of the poorest and the marginalised.
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