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The high level of modern science makes it necessary in many areas to consult experts of concrete disciplines in order to reach a court decision. Canon Law also speaks of such an expert (Latin: peritus). Such a person, specialist in a certain field of knowledge, on the basis of the judge’s decision, gives opinion, based on proper knowledge and skills, for the purpose of the concrete process, concerning the existence, nature and qualities of a questionable fact. The paper presents the role of a court expert witness in the canonical process concerning the nullity of marriage in the light of the Code of Canon Law of 1983. The first section presents an axiological analysis and the qualifications of a court expert. In the next part, the author tried to find an answer to the question who can be such an expert. Such a function cannot be held in a Church court by the following: the parties involved and those who appear in court on their behalf, the judge and his assistants, the lawyer and others who assisted ore are assisting the parties in the concrete case (physician caring for the parties of the trial, confessor) . The last part of the article speaks about how an expert is appointed. The article is a contribution to a continuous, in-depth analysis of this important topic.
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Environmental Education Centre wheeling „Nadwarciański Gród” is located in the Załę-czański Landscape Park. Since 1978, in from the moment of creating the Załęczański Landscape Park, conducted by the Centre for various forms of environmental education. There was a scout environmental program „Water is life.” Since 1993 it has regularly conducted environmental education of children and young people under the slogan „It lives on the Warta River” under the „Green Schools”. The quality and attractiveness of the ongoing activities may indicate increasing from year to year the number of visitors center. Forces Center staff and invited to cooperate university researchers (eg UL) developed 4 education paths. Prepared educational materials and a well-equipped teaching laboratories are used by children and young people under the „Green Schools”.
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Romantic culture can be really considered a predecessor of anti-psychiatry movement which in the 1960s united the opponents of institutional psychiatry recognized as the tool of social control. To achieve this I analyse chosen texts by doctors practicing in the first half of nineteenth century (such as Józef Jakubowski). They include stories reporting visits at asylums popular in the press then and Ludwik Sztyrmer’s novels (Frenofagiusz i Frenolesty of 1843 and a part of a thirteen years older Sleepless night [Noc Bezsenna]). By confronting these press materials with the dogma of moral therapy dominant at that time I formulate the thesis that while the numerous portraits of madmen and madwomen in Romantic literature may indeed contain some intuitions similar to those of anti-psychiatrists, the same cannot be said about the images of asylums, which definitely formed a part of the discourse where madness was a label enabling an exclusion of inconvenient individuals.
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Although the socialist governments promoted maternity believing that it cannot be completely in the private sphere of women’s life, state policy in the field of family planning never tried to regulate fertility. In the early 60-ies, family planning became social, and not just a health issue. Although there was a general consensus that the number of unwanted pregnancies (and thus the number of abortions) should be prevented through sexual education, improvement of health care services for mother and child and by providing counseling and a wider range of contraceptives application these principles in practice was slow. Together with the Conference for Social Activity of Women, the Federal Council for Family Planning worked on shaping attitudes that served as a kind of platform for the adoption of the Resolution on Family Planning (1969) which was a kind of a national program. The right of the parents to determine the number of children in the family and the interval between births was defined as „one of the fundamental human rights“, which was to be achieved by using contraception. In accordance with this view, an abortion was defined as the „last means that would enable women to terminate an unwanted pregnancy.“ A few years later, the human right to decide freely on having children was included in the Constitution (1974).
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The Society of Bulgarian Women Graduates of Universities, established in 1924, was the first ever association of such women in this country. In 1928, a Section of Female Artists was formed within the Society, the first union of female painters in Bulgaria. Establishing an independent community of female artists was a major step towards the mass inclusion of women in the country’s art life, providing them with an opportunity to stand up for their professional interests in arts. The process may well be defined as the first focused attempt to integrate ‘female art’ into Bulgaria’s cultural life. Most of the practising Bulgarian female artists joined the Section (1928–1941). The Section’s art activities were random. The initiatives of the members were reduced to mounting an exhibition on a yearly basis. During its thirteen years of history, the Section staged twelve exhibitions in Sofia, one in Plovdiv and one abroad. The collective events staged by the women drew many visitors, igniting heated public discussions about women and their creativity.
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Po zakończeniu wojny pierwszy minister oświaty Stanisław Skrzeszewski na Ogólnopolskim Zjeździe Oświatowym w czerwcu 1945 r. powiedział: Tajne nauczanie w okresie okupacji jest jednym z najpiękniejszych rozdziałów historii naszego szkolnictwa. Trudno temu zaprzeczyć. Tematyka ta podejmowana była po wojnie przez wielu autorów1 . Przystępując w 1968 r. do zbierania materiałów dotyczących tajnego nauczania na terenie naszego miasta i powiatu, starałam się dotrzeć do wszystkich dostępnych wówczas źródeł. Badania rozpoczęłam w archiwum Wydziału Oświaty w Wieluniu, gdzie przechowywano protokóły Powiatowej Komisji Weryfikacyjnej działającej w latach 1945–1949. Na ich podstawie ustaliłam nazwiska nauczycieli i dzieci uczestniczą- cych w akcji tajnego nauczania. Drugim źródłem dającym wiele cennych informacji o nauczycielach, były ankiety GUS, wypełniane przez kierowników szkół w 1946 r. Duże znaczenie dla badań miały ankiety opracowane przez Katedrę Historii Wychowania i Oświaty Uniwersytetu Łódzkiego rozesłane do nauczycieli naszego miasta i powiatu w lutym 1969 r.
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Zakład Handlu Wojewódzkiego Związku Gminnych Spółdzielni „Samopomoc Chłopska” w Łodzi Oddział w Wieluniu powstał 2 stycznia 1959 r. w wyniku procesu reorganizacyjnego, mającego swe źródło w likwidacji Centrali Tekstylnej w Wieluniu. Po przekazaniu przez Powiatowy Związek Gminnych Spółdzielni „Samopomoc Chłopska” w Wieluniu części dystrybucji artykułami obuwniczo-skórzanymi, nowoutworzona jednostka rozpoczęła swą działalność. Zakład zajmował się obrotem towarowym, prowadzonym przede wszystkim w środowisku wiejskim. Zaopatrywał placówki handlowe powiatu wieluńskiego, pajęczańskiego, sieradzkiego i radomszczańskiego (po likwidacji tamtejszego Zakładu) w artykuły włókiennicze (wełniane, bawełniane, lniane) oraz obuwniczo-skórzane. Miał więc duże znaczenie i międzyregionalny charakter
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In April 1950 the so-called “Porozumienie” (“Agreement”) was signed between the Polish Government and the representatives of the Church of Poland. It guaranteed the freedom of the profession of religion and the freedom of the activity of the Church in Poland. But all of the actions of the communist authorities in Poland in 1950 seemed to be contrary to the signed agreement. The government took over the properties of “Caritas”, took over its name and nationalized the organization. In the organization: “Związek Bojowników o Wolność i Demokrację” (“Union of Fighters for Freedom and Democracy”) were instituted groups of “priests-patriots”, who gave support to the social changes in Poland. The Church was harassed by the functionaries of the Office for Religious Affairs and the Office of Security. Church property was confiscated and underwent nationalization. The issue of the political boundaries remained unresolved, as also the Church structures on the territories belonging to the “Ziemie Odzyskane” and on the territories in the east. The Stockholm Appeal became an occasion to verify the teaching personnel, as also catechists. Many priests were could no longer teach in schools, the ministry of chaplains in state institutions was forbidden. The year 1950 was supposed to be a year of agreement, as it was presented in the socialist media, but in practice it was a year of intense struggle with the Church.
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The long stay of writers in emigration caused stylistic changes in their language. They preferred more general themes, existential problems to Czech or any other special local ones (especially if they had earlier such inclination, like Fischl, partly also Hostovský or Kundera). They (mainly Fischl) liked creating a story out of an actual place and time. Skvorecký, a born narrator, who was applying the narrative devices of modern realistic prose from the beginning of his carreer, followed another strategy. Partly he profited from the experiences gained in his second homeland, partly (later) he turned to historical themes about Czechs who had stayed or lived on the American continent. The life isolated from home changed the literary language of emigrants. Most authors wrote in Czech also in exterland, but their style became different. Those who lived in foreign countries for several decades used a highly literary language. The emigrants after 1968 wrote in “common Czech” (obecná čeština), slang or even in vernacular. c’s style has also been saturated by Anglo-Czech elements characteristic for Czech emigrants living in English speaking countries. Kundera, for the insufficient number of Czech readers in reach, turned more and more to French and world public. He chose a style easy for translation. From the middle of the ‘90s he has been writing mostly in French.
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The concept of the universal Church is founded on the vision of the people of God. The Church, as a people of God, is community of faith. The Catholic Church (universal) to convene all the people all the time in the community, the people of God, giving honor to God in spirit and truth. In the same spirit – the unification of God’s people around – say teaching the Second Vatican Council. Treating the Church as participation in the mysteries of God. This community of faith has its origins in the general plan of God, who wants to lead any person to participate in the Trinitarian love. God humanity wants to lead it to Himself. Universal is the source, it is universal and objective, which is seen as bringing people to the coming of the Lord at the end of time. With him are linked to the resurrection, the court, the renewal of the world. Since the Church in its nature bears the mark of universality – the past and future, his present must be marked by the prevalence. The church covers the entire world, ,,is the whole human kind“. ,,The family of God’s children, which develop in the coming of the Lord”. The prevalence of globalization has not, since it does not destroy the diversity, on the contrary – it implies. As the Dominus Iesus, is used, the mystery of unity, to the effect that all men and women who are saved, are involved, although in different ways, in the same mystery of salvation in Jesus Christ through his Spirit". Linking the idea of Lumen gentium and Dominus Iesus is a universal concept of God addressed to all people. It differs only their different understanding of the universality of the Church. Council covers all people who are in the Church, and Congregation – humans who can enter the Church.
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The Author wished to look at the pontificate of Pope John Paul II from the perspective of „the communication of faith”. Doing this he first speaks of the „trait of suffering”, which was a characteristic of his ministry. Next, he considers the authority of the witness given by John Paul II, which was an essential reinforcement of papal authority. On this background the Author further gives a presentation of the mass-media world as the first „areopagus” of the Pilgrim-Pope. He shows, among other things, a „hidden” dimension of the Pope’s voyages, which is: the „media” dimension; and also describes what is called the papal „electronic aureole”. This article is thus a contribution towards presenting the „media profile” of Pope John Paul II and showing his ministry as a pontificate of „historical change”.
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Jeder bewaffnete Konflikt bestimmt unvermeidlich die kulturelle Identität der beteiligten Parteien. Diese Tatsache wird besonders im Fall der Städte sichtbar die sich sowohl auf konkreten, wie auch auf abstrakten Schlachtfeldern befinden, Verluste erdulden und darauf Wiederaufbauprozessen ausgesetzt sind. Nebst dieser Art Geschehnisse (die im Masstab der gesamten Siedlung stattfinden, sicht - und lesbar sind), greift manchmal der Krieg auch auf banale Immobilien ausschlaggebend ein und bewirkt, dass diese, paradoxerweise (?), (auch) zum gemeinsamen schopferischen Besitztum der Sieger und der Besiegten werden. Die Bukarester Fallstudie welche diese Aussage begründen soll veranschaulicht daher die Weise auf welche gewalttätige Auseinandersetzungendie Gegner, entgegen ihrem Wille, vereint und veranlasst gemeinsam ein Kulturerbe zu schaffen das in gleichem Mas mehreren Staaten, Nationen oder Gemeinden gehört. Eine Wohnung welche die Erfolge ihres Auftraggebers darstellen sollte und also das Gedeihen seiner Familie zu widerspiegeln hatte wechselte den Eigentümer und die Berufung, wurde eine Zeitlang als Residenz eines Botschafters benutzt, um später mit dem eigentlichen Gesandtschaftsgebäude bereichert zu werden. Nach dem Zweiten Weltkrieg wurde das gesamte Besitztum vom Sieger buchstäblich besetzt und zu einem Kulturzentrum verwandelt, wobei sich jedoch der politische Widerstand subtil in der nun hinzugefugten Architektur spürbar machte. Ein äußerst reicher historischer Werdegang einer einzigen, einfachen Immobilie die schon lange her nicht mehr ausschließlich für Rumänien von Bedeutung ist.
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Przekazujemy do rąk naszych Czytelników i wszystkich zainteresowanych artykułami, materiałami, sprawozdaniami i recenzjami opracowane indeksy autorów i ich artykułów, indeksy materiałów, indeksy sprawozdań, indeksy recenzji.
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The article analyzes the historical experience of the Soviet Militia to improve the its image in public consciousness between 1950 and 60. I used a large number of sources: archival documents Ministry of Internal Affairs of the USSR, published in various newspapers and magazines, and films. An analysis of archival materials showed that, after the war, the Soviet police worked under difficult conditions: a strong increase in crime, lack of educated personnel, poor financing. Militia leaders worked to improve the image of the police in the public consciousness. The author explores several areas of work: the police holding interviews with the public, publications in journals, cooperation with the creative intelligentsia. Analysis of historical factors indicated that the organization of meetings with the population was of great interest to people. The police officers told the public about their work, they explained the requirements of the law. Militia leaders actively used various periodicals such as newspapers, radio and TV. The author shows that newspapers have used different methods to influence public with a view to improving the perception of the public about the police. For example, newspapers published articles in which the police were shown in their home environment, in their social role as husband/father/mother. The author paid great attention to cooperation with the police leadership of the creative intelligentsia. The USSR Interior Ministry organized a competition for the best literary work of the police. Contests were held several times. A large number of writers took taken part in these competitions. Literary works were the basis for well-known films about police scenarios. They formed famous images such as Uncle Stepa-militiaman, service dog Mukhtar, district Aniskin.
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The elimination of unemployment in the USSR was considered as one of the most important accom- plishments of the socialist development model and its undoubted advantage over capitalist countries. Neverthe- less, in the second half of the 20th century unemployment was yet present in the Soviet economic realities though it had an ideologically harmonious name “employment diffi Evidence is presented from the papers from the federal archives which have not been published before. The most diffi unemployment situation was in the old industrial coal-mining regions: in the Donbass, in the Moscow-area coal basin and in the Urals at the end of the 1950s and the beginning of the 1970s. In this period the coal-mining industry had diffi in profi y and social problems because of structural shifts in the economy which caused changes in the fuel and energetic balance of the USSR. The women, teenagers and silicosis sick lost their job on mines which caused employ- ment competition in coal-mining-dominant cities at the end of the 1950-s. Shutting down scores of mines caused unemployment problems for tens of thousands of people in old industrial coal-mining regions. Unemployment here had a cellular nature; it hit coal-mining towns. Unemployment demonstrated the labor market tightness in industrial cities. Major enterprises in such towns consumed up to 90 % of all industrial funds and staff which meant that a jobless employee had no chance to get a new job in the same town. The government evolved a strategy to overcome these unfavorable conditions. But due to the coal-mining specifi character, the strategy wasn’t effec- tive enough and it only caused conservation of social problems in the coal-mining regions.
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The author of this paper focuses his interest on the State-Church relations during the period of the People’s Republic of Poland. Considering the threefold tasks of the Church in the world i.e. the ministry of governance, teaching and sanctifying, the author has made an attempt to specify the fundamental problems of a political, social, legal and administrative character encountered by the Catholic Church in the process of implementation of the above mentioned mission in Poland in the years 1945–1989.
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The aim of the article is to present the history and specificity of the Independent Self-governing Labour Union “Solidarity” activities in a small Polish town – Miastko, in the years 1980–1981. Interactions between the “S” members and the Polish United Workers’ Party (PUWP) activists can be observed on the example of Władysław Stojak, the chairman of the Interagency Coordination Committee “Solidarity” in Miastko between 1980 and 1981. This is due to the significant number of PUWP members in Miastko at the time. Another aim of the article is to present the silhouette of Wladyslaw Stojak.
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As a result of the Potsdam Conference, territory of Poland was shifted west. This Decision forced the masses to migrate, and Polish government to populate and develop the new lands. Settlement of West Pomerania, Lubusz Land and other areas was started; priests came along with the crowds. The Church, trying to meet the expectations of the lost and anxious people, wanted to mark its presence in former German and Protestant areas. Curia was needed for this purpose – and its manager. Father Edmund Nowicki was first to be elected in 1945, however as a result of hostile policy of the authorities against the Church, he was replaced in 1951 by Fr. Tadeusz Załuczkowski. After his sudden death, the Curia manager position was taken by Zygmunt Szelążek. He occupied it until the end of 1956. Each one of the three had a huge influence on the religious life in the region. They built the Church structures virtually from scratch, they brought priests and religious, took over evangelical churches for the use of the Latin rite. They worked in the reality of the Polish People’s Republic, risking reprisals. On one hand, they were being defined by the circumstances of place and time, on the other, they were determined to achieve their goals and realize uneasy task of leading the Church in the most demanding and neglected, largest territorial unit in Poland at the time. The article depicts their struggle, insufficiently described in the literature, as of yet.
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