Mobilizacja i konflikt etniczny: miejsca święte mniejszości narodowych w Polsce
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Polish |
| Veröffentlicht: |
Warszawa
Wydawn. Naukowe "Semper"
2007
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache u.d.T.: Ethnic mobilization and ethnic conflict |
| Beschreibung: | 426 S., [20] Bl. Ill., Kt. |
| ISBN: | 9788389100931 |
Internformat
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| 100 | 1 | |a Wróblewski, Piotr |d ca. 20./21. Jh. |e Verfasser |0 (DE-588)1294105485 |4 aut | |
| 245 | 1 | 0 | |a Mobilizacja i konflikt etniczny |b miejsca święte mniejszości narodowych w Polsce |c Piotr Wróblewski |
| 264 | 1 | |a Warszawa |b Wydawn. Naukowe "Semper" |c 2007 | |
| 300 | |a 426 S., [20] Bl. |b Ill., Kt. | ||
| 336 | |b txt |2 rdacontent | ||
| 337 | |b n |2 rdamedia | ||
| 338 | |b nc |2 rdacarrier | ||
| 500 | |a Zsfassung in engl. Sprache u.d.T.: Ethnic mobilization and ethnic conflict | ||
| 650 | 4 | |a Minderheit | |
| 650 | 4 | |a Minorities |z Poland | |
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| 856 | 4 | 2 | |m Digitalisierung BSB Muenchen |q application/pdf |u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015740602&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |3 Abstract |
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| 943 | 1 | |a oai:aleph.bib-bvb.de:BVB01-015740602 | |
Datensatz im Suchindex
| _version_ | 1822603473494999040 |
|---|---|
| adam_text |
Spis treści
Wprowadzenie
.11
Część i. Mobilizacja i konflikt etniczny. Koncepcja badawcza
1.
Etniczność
.19
1.1.
Zbiorowości etniczne
.19
1.1.1.
Grupa etniczna i naród
.19
1.1.2.
Mniejszość etniczna i narodowa
.23
1.2.
Nacjonalizm i sentyment narodowy
.25
1.2.1.
Paradygmaty
.25
1.2.2.
Definicje
.27
1.3.
Mobilizacja etniczna
.29
1.3.1.
Procesy rozwoju społecznego
.29
1.3.2.
Kultura i polityka
.30
1.4.
Ruchy społeczne
—
konteksty narodowościowe
.33
1.4.1.
Typy rywalizacji narodowościowej
.33
1.4.2.
Ruchy narodowościowe po komunizmie
.35
2.
Konflikt
.39
2.1.
Konfliktowy model społeczeństwa
.39
2.1.1.
Konflikt i kultura
.39
2.1.2.
Model stabilny
.41
2.2.
Konflikt etniczny
.43
2.2.1.
Termin
.43
2.2.2.
Teorie
.46
2.2.3.
Typologia
.48
2.3.
Regulacja konfliktów etnicznych
.50
2.3.1.
Zakończenie konfliktu
.50
2.3.2.
Taksonomie
.51
3.
Religia
.57
3.1.
Sacrum
.57
3.1.1.
Pojęcie
.57
3.1.2.
Tematyka
.60
3.2.
Święta przestrzeń
.60
3.2.1.
Struktura
.60
3.2.2.
Pielgrzymki
.63
3.2.3.
Uświęcenie przestrzeni
.66
3.3.
Sfery życia religijnego
.69
3.3.1.
Oddziaływanie religii
.69
3.3.2.
Religia i naród
.72
3.4.
Mitologia etniczna
.75
3.4.1.
Mit
.75
3.4.2.
Język
.77
4.
Badania terenowe
.80
4.1.
Podejście badawcze
.80
4.1.1.
Płaszczyzny badawcze
.80
4.1.2.
Miejsca i rozmówcy
.83
4.1.3.
Pytania i hipotezy
.85
4.2.
Obszary badawcze
.86
4.2.1.
Regiony
.86
4.2.2.
Gminy
.90
Część
2.
Miejsca święte i społeczności lokalne
5.
Góra św. Anny. Leśnica. „Mniejszość jest większością"
.99
5.1.
„Co mnie tu zatrzymało?"
.99
5.1.1.
Pejzaż etniczny
.99
5.1.2.
Mniejszość
.101
5.2.
Święta Anna Samotrzecia w klasztorze franciszkanów
.103
5.2.1.
Gotycka figurka
.103
5.2.2.
Franciszkanie i pielgrzymi
.104
5.2.3.
Klasztor św. Anny
1945-1989.107
5.3.
Pielgrzymki mniejszości narodowych
.110
5.3.1.
Język serca
.110
5.3.2.
Świadectwo
.113
5.4.
Trzeci maja
.115
5.4.1.
Powstania śląskie
.115
5.4.2.
Pomnik
.118
5.4.3.
Władze Rzeczypospolitej
.119
5.4.4.
Narodowcy
.125
5.5. Deutscher Freundschaftskreis.131
5.5.1.
Organizacja
.131
5.5.2.
Autorytety
.133
6.
Supraśl.
„.
.Białorusini, Polacy i Tatarzy z narodowości w naszym Supraślu"
.135
6.1.
Wielokulturowość
.135
6.1.1.
Genius
loci
.135
6.1.2.
Wyznania i narodowości
.137
6.2.
Katakumby i krzyże
.142
6.2.1.
Konflikt
.142
6.2.2.
Oznaczenie przestrzeni
.149
6.3.
Matka Boża Supraska
.151
6.3.1.
Ikona
.151
6.3.2.
Obraz
.155
6.3.3.
Dzieje
.158
6.4.
Pielgrzymka
.160
6.4.1.
Piesza (z Białegostoku do Supraśla
— 14
km)
.160
6.4.2.
Samochodowa (z Klonowic do Supraśla
—
1O0 km)
.163
6.4.3.
Przy katakumbach
.167
7.
Święta Góra Grabarka. Nurzec Stacja, „.moja gwara nie wskazuje na to, że
jestem Białorusinem."
.170
7.1.
Środowisko
.170
7.1.1.
Osada otoczona lasem
.170
7.1.2.
Katolicy i prawosławni
.173
7.1.3.
Rozwój i upadek
.177
7.2.
„Wzgórze Pątników"
.180
7.2.1.
Pokajanije
.180
7.2.2.
Monaster żeński
.182
7.2.3.
Młodzież i pielgrzymowanie
.184
7.3.
Jubileusz chrześcijaństwa
.186
7.3.1.
Iwierska Ikona Matki Bożej
.186
7.3.2.
Święte Góry: Atos i Grabarka
.189
7.4.
Nabożeństwa ekumeniczne
.197
7.4.1.
Rolnicy i ziemia
.197
7.4.2.
Urszulanki
.204
8.
Jabłeczna. Sławatycze. „Nas tak tutaj określają jako Ukraińcy."
.207
8.1.
Prawosławni i katolicy
.207
8.1.1.
Klasztor prawosławny
.207
8.1.2.
Mnisi
.209
8.2.
Monaster zawsze wierny prawosławiu
.213
8.2.1.
Patron
.213
8.2.2.
Czerwcowe święto
.216
8.3.
Atoscy mnisi
.222
8.3.1.
Hagioryci
.222
8.3.2.
Parafianie i ikona iwierska
.224
8.4.
Monasterskie wioski
.228
8.4.1.
Reemigracje
.228
8.4.2.
Dylematy narodowościowe
.232
8.4.3.
Cmentarz i szkoła
—
konflikty
.236
9.
Przemyśl. „Na pewno jest to inne miasto jak Tarnów, Rzeszów, a nawet jak Jaro¬
sław, ze względu na skupisko ludności narodowości ukraińskiej"
.242
9.1.
Narody
.242
9.1.1.
Pejzaż lokalny
.242
9.1.2.
Polacy i Ukraińcy
.244
9.2.
Sobór metropolitalny św. Jana Chrzciciela
.246
9.2.1.
Biskupstwa
.246
9.2.2.
Ingres władyki
.248
9.2.3.
Iwana (święto parafialne)
.252
9.3.
Pielgrzymka na Górę Zjawłennia
.255
9.3.1.
Pielgrzymowanie z Przemyśla
.255
9.3.2.
Objawienie
.257
9.3.3.
Cmentarz
.261
9.4.
Niepodległość Ukrainy i dzieje miasta
.263
9.4.1.
Akademia
.263
9.4.2.
Twierdza
.267
9.5.
Instytucje
.272
9.5.1.
Ukraiński Dom
.272
9.5.2.
Szkoła
.273
10.
Jarosław.
„.
.Ukraińców jest tutaj mniej i nie ma takich konfliktów jak
w Przemyślu"
.276
10.1.
D\va miasta
.276
10.1.1.
Jarosław i Przemyśl
.276
10.1.2.
Kościoły
.278
10.2.
Matka Boża Myłoserdia Dweri
.
2S0
10.2.1.
Cerkiew
.280
10.2.2.
Koronacja ikony
.282
10.2.3.
Spasa
.
2S5
10.2.4.
Księża
.287
10.3.
Parafianie i goście
.290
10.3.1.
Burmistrz
.290
10.3.2.
Władyka
.293
10.3.3.
Delegaci
.296
10.4.
Stanisław Ludkiewicz
.298
10.4.1.
Tablica
.298
10.4.2.
Ulica
.301
10.4.3.
„Dyplomatyczna przyjaźń"
.302
10.5.
Elita patriotyczna
.306
10.5.1.
Kobiety
.306
10.5.2.
Ukraińskie groby
.308
Część
3.
Mniejszości narodowe
11.
Niemcy
—
mniejszość niemiecka
.313
11.1.
Nowa Jerozolima
.314
11.1.1.
Kalwaria
.314
11.1.2.
Polityka i edukacja
.320
11.2.
Panowanie urzędników
.322
11.2.1.
Równowaga i współpraca
.322
11.2.2.
Podtrzymywanie wizerunku grupy
.325
11.3.
Regulacja konfliktów
.329
11.3.1.
Konflikty wewnętrzne
.329
11.3.2.
Burmistrz i wojewoda
.332
12.
Białorusini
.334
12.1.
Monastery
.335
12.1.1.
Cerkiew Zwiastowania
.335
12.1.2.
Spory o historię
.337
12.2.
Męczennicy
.341
12.2.1.
Pomnik
.341
12.2.2.
Prawosławni
.345
12.3.
Wybory
.348
12.3.1.
Koalicje
.348
12.3.2.
Pokrzywdzeni
.352
13.
Ukraińcy
—
grekokatolicy i prawosławni
.356
13.1.
Świątynie i cmentarze
.357
13.1.1.
Katedry
.357
13.1.2.
Groby przodków
.358
13.1.3.
Monasterskie dobra
.359
13.2.
Fundamenty kultury
.360
13.2.1.
Grody nad Sanem i gminy patronackie
.360
13.2.2.
Enklawa prawosławna nad Bugiem
.370
13.3.
Przesiedlenia
.372
13.3.1.
Mowa i wiara przodków
.372
13.3.2.
Konflikty o cerkwie
.377
Podsumowanie
.380
Zakończenie
—
plany badawcze
.395
Aneks
.397
Bibliografia
.401
Summary
.424
Ilustracje
.427
Summary
Piotr Wróblewski:
Ethnic Mobilization and Ethnic Conflict.
Sacred Places of National Minorities in Poland
The main research question to be answered in the book was formulated on the basis of
Ernest Gellner's 'Ethnicity and Faith in Eastern Europe' and can be presented as follows:
do deep religious feelings connected with national sentiment strengthen the aggressive
nationalism of the national minorities in Poland?
On the basis of the field trips and literature studies a list of the main sacred places of
the ethnic minorities was compiled. It includes the following areas: St. Ann's Mountain,
which is believed by German inhabitants of Poland to be a place in which the sacred
manifests itself. Of similar meaning for Belorussians are the monasteries in
Grabarka
and
Supraśl.
Ukrainians who were deported in
1947
by Polish authorities and have been
living in dispersion since regard as their sacred places the St John Cathedral in
Przemyśl
and the Transfiguration Cathedral in
Jarosław.
Furthermore, the St. Humphrey monas¬
tery in
Jabłeczna
is a significant place of cult for the Ukrainian minority in Poland.
This study has made use of the theories developed by sociology of knowledge, so¬
ciology of culture and sociology of politics. Religious issues refer to the ideas pre¬
sented in Peter L. Berger's The Sacred Canopy. Interpretations concerning ethnic¬
ity are founded on the terms applied in ethnic identity studies by Anthony D. Smith.
The theoretical concepts presented in his The Ethnic Origins of Nation and National
Identity have been accounted for in the interpretation of data collected during the
research. The analysis of the issues of national and religious revival shall take into
consideration the role of patriotic intelligentsia, described by
Józef Chlebowczyk
and
Miroslav
Hroch
—
the historians who study the rise of small nations in Cen¬
tral and Eastern Europe. The issues of social conflicts in the sacred places of nation¬
al minorities have been analyzed with the use of typology described by
Claus
Offe.
It is assumed that the field of ethnic conflict developed by the author of Varieties of Tran¬
sition explains the frames of the processes taking place in Eastern Europe.
Field study was the basic research method for the analysis of the relationship between
religion and ethnicity in the space of various sacred places in Poland. First, unstruc¬
tured interviews with key informants representing the patriotic elites of the national
minorities were carried out. The non-probability sampling included
60
representatives
of the German, Ukrainian and Belorussian minorities and Polish majority. An interview
schedule and a tape recorder were the tools used for the execution of the task.
The next technique employed is participant observation of the events taking place in
the sacred places, paying particular attention to religious and national festivals. Also in
the case of unobtrusive observation, more important parts of the ceremonies (speeches
and sermons) were recorded. An additional piece of equipment was a camera with which
the events taking place in the sacred places were photographed.
Another technique employed was documentary research. The research material con¬
sisted of Polish newspapers and magazines debates on ethnic groups, court decisions
on national issues and reports by government and parliamentary agencies concerning
national minorities and their sacred places.
424
Summary
The analyses carried out among local communities inhabited by national minorities in
the places which are considered by those minorities as sacred indicate that in the years
1999-2006
there were no violent ethnic conflicts between the dominating majority (the
Poles) and the representatives of the minorities: German, Ukrainian and Belorussian.
There were no conflicts with the use of physical violence. That is why the main research
question should be answered in the negative. It can be claimed that within national mi¬
nority groups the national sentiment combined with religious experience did not lead
to aggressive nationalism manifesting itself in violent ethnic conflicts between the mi¬
nority and the dominating majority. It is worth mentioning that in the earlier period
of the system transformation, before the beginning of the field studies, i.e. in the years
1989-1998,
during controversies between the majority and national minority, there was
no violent behavior against personal inviolability. Nevertheless, in the St. Ann's Moun¬
tain, in
Przemyśl, Jarosław, Jabłeczna
and in St. Mount
Grabarka,
as well as in
Supraśl
there were many interactions among ethnic groups, which should be considered as
a manifestation of various forms of social conflict.
Also, vigorous ethnic mobilization of the minorities could be observed which was tak¬
ing place most of all in the sphere of culture. Only some of the nationality groups, most of
all the Germans, managed to carry out ethnic mobilization, also in the sphere of politics
on the level of local, province and parliamentary government. The result was choosing
the minority's representatives to the representative bodies on the three levels of govern¬
ment. Belorussian minority did not manage to integrate around common political aims
to such an extent as the Germans living in Poland. A group relatively representative for
the Belorussian minority decided to candidate as representatives of the Belorussian na¬
tionality to the local authorities in the
Podlaskie
Province during local self-government
election in
2002.
Some of Belorussian delegates were candidates on the lists of other
parties. Because of the relatively vast territorial scattering of the communities inhabited
by the Ukrainians, the representatives
ofthat
group did not concentrate on the projects
connected to electing their own representatives in the local community in the South-
East of Poland. I would like to begin the summarizing discussion over the hypotheses
with the statements indicating the phenomena connected to ethnic mobilization.
The first hypothesis stating that the activity of national minority focuses most often
around the specific type of the sacred sphere which is the house of cult has been con¬
firmed during field research as well as during secondary analysis of the results obtained
by other researchers.
On the grounds of the obtained results it can be stated that also the second hypothesis
has been confirmed, namely the hypothesis emphasizing that the the myth of golden age
and the martyrs are an important element of the national sentiment. The narration about
the golden age which is an important element of ethnic history connected to the first stage
of the process of national revival, in the case of a national minority can take the form of
a story about religious grandeur. The story refers to the period of erecting or enlarging
the sanctuary. Sometimes it also takes the form of a story about restoring the former glo¬
ry which materialized not only because of rebuilding of the sanctuary but also because
of establishing the religious institution which had existed in the past. The martyrs func¬
tion as "significant others" and they become normative reference persons for the rep¬
resentatives of the national minorities. They were suffering persecution, some of them
died because of demonstrating attachment to the values and signs of the national culture.
425
_
Summary
_
The sacrifice of life as a result of religious persecution has particularly contributed to
recognizing a person as a hero by a national minority. The proposal to commemorate in
the public places the deeds of the martyrs whose suffering is interpreted in religious and
national categories evokes controversies among the representatives of national minori¬
ties and dominating majorities.
The hypothesis indicating that a minority's cultural association is an institution used
by the ethnic group to eliminate foreign aspects from the sphere of culture was confirmed
to a high degree in the case of the German minority. The first stage of mobilization of
the Ukrainian minority (Greek Catholic and Orthodox) as well as Belorussian takes
place not only within the cultural association but also within other minority institutions.
Within the association first of all institutionalization of ethnic history takes place.
The fourth hypothesis in this work was that within the sacred places most often the
conflict is taking place about the recognition and about issues of distribution. On the
grounds of the obtained results I can conclude that the hypothesis was confirmed. The
conflicts about the recognition referred first of all to the acceptance by the dominating
majority the presence of the minority within the wider society, and later the acceptance
for its rights to have its own institutionalized representation. There were also conflicts
connected to the distribution of valued resources; as such were considered: the space of
sacred significance where the graves of the predecessors can be found and the house of
cult. In this case the decisive significance was in the religious as well as symbolic (from
the perspective of the religious minority) character of the sphere, and not its pragmatic
meaning as a real estate, the value of which could be estimated according to market val¬
ues. The research disclosed strong connections between conflicts about recognition and
conflicts issues of distribution.
The next research hypothesis concerned the presence of the politicians from the for¬
eign homelands in the sacred places. I have tested the presence of the government rep¬
resentatives in the sphere of sacrum. The examined hypothesis was that the politicians
from the patronage state do not appear in the sphere of sacred places. The thesis has been
confirmed only in the case of politicians from the Republic of Belorussia. In the sacred
places of national minorities, the activity of politicians from the Federal Republic of
Germany and Ukraine could be observed.
Taking into account national minorities discussed in this paper, no evidence has been
found to confirm the hypothesis that the activity of the territorial self-government con¬
tributes to the control over conflicts resulting in ending them. The research has shown
that in one case, in
Supraśl,
the decisions of the local politician, the mayor strongly as¬
sociated with Polishness (i.e. enclosing the "catacombs"), and later the stance of a part of
the community council, led to more severe ethnic conflict.
The results obtained in the study which helped to test the hypotheses and to answer
the main questions indicate that national sentiment combined with religious experience
present among national minorities in Poland living in the territory where sacred palaces
can be found, do not lead to aggressive nationalism which would manifest itself in the
form of ethnic conflict with the use of physical violence. Ethnic conflicts take a different
shape. The conflicts in
loca
sacra of the minorities living in the territory of Poland are
mainly over symbolic acknowledgement which is connected with the conflicts based on
distribution of valued resources.
426 |
| adam_txt |
Spis treści
Wprowadzenie
.11
Część i. Mobilizacja i konflikt etniczny. Koncepcja badawcza
1.
Etniczność
.19
1.1.
Zbiorowości etniczne
.19
1.1.1.
Grupa etniczna i naród
.19
1.1.2.
Mniejszość etniczna i narodowa
.23
1.2.
Nacjonalizm i sentyment narodowy
.25
1.2.1.
Paradygmaty
.25
1.2.2.
Definicje
.27
1.3.
Mobilizacja etniczna
.29
1.3.1.
Procesy rozwoju społecznego
.29
1.3.2.
Kultura i polityka
.30
1.4.
Ruchy społeczne
—
konteksty narodowościowe
.33
1.4.1.
Typy rywalizacji narodowościowej
.33
1.4.2.
Ruchy narodowościowe po komunizmie
.35
2.
Konflikt
.39
2.1.
Konfliktowy model społeczeństwa
.39
2.1.1.
Konflikt i kultura
.39
2.1.2.
Model stabilny
.41
2.2.
Konflikt etniczny
.43
2.2.1.
Termin
.43
2.2.2.
Teorie
.46
2.2.3.
Typologia
.48
2.3.
Regulacja konfliktów etnicznych
.50
2.3.1.
Zakończenie konfliktu
.50
2.3.2.
Taksonomie
.51
3.
Religia
.57
3.1.
Sacrum
.57
3.1.1.
Pojęcie
.57
3.1.2.
Tematyka
.60
3.2.
Święta przestrzeń
.60
3.2.1.
Struktura
.60
3.2.2.
Pielgrzymki
.63
3.2.3.
Uświęcenie przestrzeni
.66
3.3.
Sfery życia religijnego
.69
3.3.1.
Oddziaływanie religii
.69
3.3.2.
Religia i naród
.72
3.4.
Mitologia etniczna
.75
3.4.1.
Mit
.75
3.4.2.
Język
.77
4.
Badania terenowe
.80
4.1.
Podejście badawcze
.80
4.1.1.
Płaszczyzny badawcze
.80
4.1.2.
Miejsca i rozmówcy
.83
4.1.3.
Pytania i hipotezy
.85
4.2.
Obszary badawcze
.86
4.2.1.
Regiony
.86
4.2.2.
Gminy
.90
Część
2.
Miejsca święte i społeczności lokalne
5.
Góra św. Anny. Leśnica. „Mniejszość jest większością"
.99
5.1.
„Co mnie tu zatrzymało?"
.99
5.1.1.
Pejzaż etniczny
.99
5.1.2.
Mniejszość
.101
5.2.
Święta Anna Samotrzecia w klasztorze franciszkanów
.103
5.2.1.
Gotycka figurka
.103
5.2.2.
Franciszkanie i pielgrzymi
.104
5.2.3.
Klasztor św. Anny
1945-1989.107
5.3.
Pielgrzymki mniejszości narodowych
.110
5.3.1.
Język serca
.110
5.3.2.
Świadectwo
.113
5.4.
Trzeci maja
.115
5.4.1.
Powstania śląskie
.115
5.4.2.
Pomnik
.118
5.4.3.
Władze Rzeczypospolitej
.119
5.4.4.
Narodowcy
.125
5.5. Deutscher Freundschaftskreis.131
5.5.1.
Organizacja
.131
5.5.2.
Autorytety
.133
6.
Supraśl.
„.
.Białorusini, Polacy i Tatarzy z narodowości w naszym Supraślu"
.135
6.1.
Wielokulturowość
.135
6.1.1.
Genius
loci
.135
6.1.2.
Wyznania i narodowości
.137
6.2.
Katakumby i krzyże
.142
6.2.1.
Konflikt
.142
6.2.2.
Oznaczenie przestrzeni
.149
6.3.
Matka Boża Supraska
.151
6.3.1.
Ikona
.151
6.3.2.
Obraz
.155
6.3.3.
Dzieje
.158
6.4.
Pielgrzymka
.160
6.4.1.
Piesza (z Białegostoku do Supraśla
— 14
km)
.160
6.4.2.
Samochodowa (z Klonowic do Supraśla
—
1O0 km)
.163
6.4.3.
Przy katakumbach
.167
7.
Święta Góra Grabarka. Nurzec Stacja, „.moja gwara nie wskazuje na to, że
jestem Białorusinem."
.170
7.1.
Środowisko
.170
7.1.1.
Osada otoczona lasem
.170
7.1.2.
Katolicy i prawosławni
.173
7.1.3.
Rozwój i upadek
.177
7.2.
„Wzgórze Pątników"
.180
7.2.1.
Pokajanije
.180
7.2.2.
Monaster żeński
.182
7.2.3.
Młodzież i pielgrzymowanie
.184
7.3.
Jubileusz chrześcijaństwa
.186
7.3.1.
Iwierska Ikona Matki Bożej
.186
7.3.2.
Święte Góry: Atos i Grabarka
.189
7.4.
Nabożeństwa ekumeniczne
.197
7.4.1.
Rolnicy i ziemia
.197
7.4.2.
Urszulanki
.204
8.
Jabłeczna. Sławatycze. „Nas tak tutaj określają jako Ukraińcy."
.207
8.1.
Prawosławni i katolicy
.207
8.1.1.
Klasztor prawosławny
.207
8.1.2.
Mnisi
.209
8.2.
Monaster zawsze wierny prawosławiu
.213
8.2.1.
Patron
.213
8.2.2.
Czerwcowe święto
.216
8.3.
Atoscy mnisi
.222
8.3.1.
Hagioryci
.222
8.3.2.
Parafianie i ikona iwierska
.224
8.4.
Monasterskie wioski
.228
8.4.1.
Reemigracje
.228
8.4.2.
Dylematy narodowościowe
.232
8.4.3.
Cmentarz i szkoła
—
konflikty
.236
9.
Przemyśl. „Na pewno jest to inne miasto jak Tarnów, Rzeszów, a nawet jak Jaro¬
sław, ze względu na skupisko ludności narodowości ukraińskiej"
.242
9.1.
Narody
.242
9.1.1.
Pejzaż lokalny
.242
9.1.2.
Polacy i Ukraińcy
.244
9.2.
Sobór metropolitalny św. Jana Chrzciciela
.246
9.2.1.
Biskupstwa
.246
9.2.2.
Ingres władyki
.248
9.2.3.
Iwana (święto parafialne)
.252
9.3.
Pielgrzymka na Górę Zjawłennia
.255
9.3.1.
Pielgrzymowanie z Przemyśla
.255
9.3.2.
Objawienie
.257
9.3.3.
Cmentarz
.261
9.4.
Niepodległość Ukrainy i dzieje miasta
.263
9.4.1.
Akademia
.263
9.4.2.
Twierdza
.267
9.5.
Instytucje
.272
9.5.1.
Ukraiński Dom
.272
9.5.2.
Szkoła
.273
10.
Jarosław.
„.
.Ukraińców jest tutaj mniej i nie ma takich konfliktów jak
w Przemyślu"
.276
10.1.
D\va miasta
.276
10.1.1.
Jarosław i Przemyśl
.276
10.1.2.
Kościoły
.278
10.2.
Matka Boża Myłoserdia Dweri
.
2S0
10.2.1.
Cerkiew
.280
10.2.2.
Koronacja ikony
.282
10.2.3.
Spasa
.
2S5
10.2.4.
Księża
.287
10.3.
Parafianie i goście
.290
10.3.1.
Burmistrz
.290
10.3.2.
Władyka
.293
10.3.3.
Delegaci
.296
10.4.
Stanisław Ludkiewicz
.298
10.4.1.
Tablica
.298
10.4.2.
Ulica
.301
10.4.3.
„Dyplomatyczna przyjaźń"
.302
10.5.
Elita patriotyczna
.306
10.5.1.
Kobiety
.306
10.5.2.
Ukraińskie groby
.308
Część
3.
Mniejszości narodowe
11.
Niemcy
—
mniejszość niemiecka
.313
11.1.
Nowa Jerozolima
.314
11.1.1.
Kalwaria
.314
11.1.2.
Polityka i edukacja
.320
11.2.
Panowanie urzędników
.322
11.2.1.
Równowaga i współpraca
.322
11.2.2.
Podtrzymywanie wizerunku grupy
.325
11.3.
Regulacja konfliktów
.329
11.3.1.
Konflikty wewnętrzne
.329
11.3.2.
Burmistrz i wojewoda
.332
12.
Białorusini
.334
12.1.
Monastery
.335
12.1.1.
Cerkiew Zwiastowania
.335
12.1.2.
Spory o historię
.337
12.2.
Męczennicy
.341
12.2.1.
Pomnik
.341
12.2.2.
Prawosławni
.345
12.3.
Wybory
.348
12.3.1.
Koalicje
.348
12.3.2.
Pokrzywdzeni
.352
13.
Ukraińcy
—
grekokatolicy i prawosławni
.356
13.1.
Świątynie i cmentarze
.357
13.1.1.
Katedry
.357
13.1.2.
Groby przodków
.358
13.1.3.
Monasterskie dobra
.359
13.2.
Fundamenty kultury
.360
13.2.1.
Grody nad Sanem i gminy patronackie
.360
13.2.2.
Enklawa prawosławna nad Bugiem
.370
13.3.
Przesiedlenia
.372
13.3.1.
Mowa i wiara przodków
.372
13.3.2.
Konflikty o cerkwie
.377
Podsumowanie
.380
Zakończenie
—
plany badawcze
.395
Aneks
.397
Bibliografia
.401
Summary
.424
Ilustracje
.427
Summary
Piotr Wróblewski:
Ethnic Mobilization and Ethnic Conflict.
Sacred Places of National Minorities in Poland
The main research question to be answered in the book was formulated on the basis of
Ernest Gellner's 'Ethnicity and Faith in Eastern Europe' and can be presented as follows:
do deep religious feelings connected with national sentiment strengthen the aggressive
nationalism of the national minorities in Poland?
On the basis of the field trips and literature studies a list of the main sacred places of
the ethnic minorities was compiled. It includes the following areas: St. Ann's Mountain,
which is believed by German inhabitants of Poland to be a place in which the sacred
manifests itself. Of similar meaning for Belorussians are the monasteries in
Grabarka
and
Supraśl.
Ukrainians who were deported in
1947
by Polish authorities and have been
living in dispersion since regard as their sacred places the St John Cathedral in
Przemyśl
and the Transfiguration Cathedral in
Jarosław.
Furthermore, the St. Humphrey monas¬
tery in
Jabłeczna
is a significant place of cult for the Ukrainian minority in Poland.
This study has made use of the theories developed by sociology of knowledge, so¬
ciology of culture and sociology of politics. Religious issues refer to the ideas pre¬
sented in Peter L. Berger's The Sacred Canopy. Interpretations concerning ethnic¬
ity are founded on the terms applied in ethnic identity studies by Anthony D. Smith.
The theoretical concepts presented in his The Ethnic Origins of Nation and National
Identity have been accounted for in the interpretation of data collected during the
research. The analysis of the issues of national and religious revival shall take into
consideration the role of patriotic intelligentsia, described by
Józef Chlebowczyk
and
Miroslav
Hroch
—
the historians who study the rise of small nations in Cen¬
tral and Eastern Europe. The issues of social conflicts in the sacred places of nation¬
al minorities have been analyzed with the use of typology described by
Claus
Offe.
It is assumed that the field of ethnic conflict developed by the author of Varieties of Tran¬
sition explains the frames of the processes taking place in Eastern Europe.
Field study was the basic research method for the analysis of the relationship between
religion and ethnicity in the space of various sacred places in Poland. First, unstruc¬
tured interviews with key informants representing the patriotic elites of the national
minorities were carried out. The non-probability sampling included
60
representatives
of the German, Ukrainian and Belorussian minorities and Polish majority. An interview
schedule and a tape recorder were the tools used for the execution of the task.
The next technique employed is participant observation of the events taking place in
the sacred places, paying particular attention to religious and national festivals. Also in
the case of unobtrusive observation, more important parts of the ceremonies (speeches
and sermons) were recorded. An additional piece of equipment was a camera with which
the events taking place in the sacred places were photographed.
Another technique employed was documentary research. The research material con¬
sisted of Polish newspapers and magazines debates on ethnic groups, court decisions
on national issues and reports by government and parliamentary agencies concerning
national minorities and their sacred places.
424
Summary
The analyses carried out among local communities inhabited by national minorities in
the places which are considered by those minorities as sacred indicate that in the years
1999-2006
there were no violent ethnic conflicts between the dominating majority (the
Poles) and the representatives of the minorities: German, Ukrainian and Belorussian.
There were no conflicts with the use of physical violence. That is why the main research
question should be answered in the negative. It can be claimed that within national mi¬
nority groups the national sentiment combined with religious experience did not lead
to aggressive nationalism manifesting itself in violent ethnic conflicts between the mi¬
nority and the dominating majority. It is worth mentioning that in the earlier period
of the system transformation, before the beginning of the field studies, i.e. in the years
1989-1998,
during controversies between the majority and national minority, there was
no violent behavior against personal inviolability. Nevertheless, in the St. Ann's Moun¬
tain, in
Przemyśl, Jarosław, Jabłeczna
and in St. Mount
Grabarka,
as well as in
Supraśl
there were many interactions among ethnic groups, which should be considered as
a manifestation of various forms of social conflict.
Also, vigorous ethnic mobilization of the minorities could be observed which was tak¬
ing place most of all in the sphere of culture. Only some of the nationality groups, most of
all the Germans, managed to carry out ethnic mobilization, also in the sphere of politics
on the level of local, province and parliamentary government. The result was choosing
the minority's representatives to the representative bodies on the three levels of govern¬
ment. Belorussian minority did not manage to integrate around common political aims
to such an extent as the Germans living in Poland. A group relatively representative for
the Belorussian minority decided to candidate as representatives of the Belorussian na¬
tionality to the local authorities in the
Podlaskie
Province during local self-government
election in
2002.
Some of Belorussian delegates were candidates on the lists of other
parties. Because of the relatively vast territorial scattering of the communities inhabited
by the Ukrainians, the representatives
ofthat
group did not concentrate on the projects
connected to electing their own representatives in the local community in the South-
East of Poland. I would like to begin the summarizing discussion over the hypotheses
with the statements indicating the phenomena connected to ethnic mobilization.
The first hypothesis stating that the activity of national minority focuses most often
around the specific type of the sacred sphere which is the house of cult has been con¬
firmed during field research as well as during secondary analysis of the results obtained
by other researchers.
On the grounds of the obtained results it can be stated that also the second hypothesis
has been confirmed, namely the hypothesis emphasizing that the the myth of golden age
and the martyrs are an important element of the national sentiment. The narration about
the golden age which is an important element of ethnic history connected to the first stage
of the process of national revival, in the case of a national minority can take the form of
a story about religious grandeur. The story refers to the period of erecting or enlarging
the sanctuary. Sometimes it also takes the form of a story about restoring the former glo¬
ry which materialized not only because of rebuilding of the sanctuary but also because
of establishing the religious institution which had existed in the past. The martyrs func¬
tion as "significant others" and they become normative reference persons for the rep¬
resentatives of the national minorities. They were suffering persecution, some of them
died because of demonstrating attachment to the values and signs of the national culture.
425
_
Summary
_
The sacrifice of life as a result of religious persecution has particularly contributed to
recognizing a person as a hero by a national minority. The proposal to commemorate in
the public places the deeds of the martyrs whose suffering is interpreted in religious and
national categories evokes controversies among the representatives of national minori¬
ties and dominating majorities.
The hypothesis indicating that a minority's cultural association is an institution used
by the ethnic group to eliminate foreign aspects from the sphere of culture was confirmed
to a high degree in the case of the German minority. The first stage of mobilization of
the Ukrainian minority (Greek Catholic and Orthodox) as well as Belorussian takes
place not only within the cultural association but also within other minority institutions.
Within the association first of all institutionalization of ethnic history takes place.
The fourth hypothesis in this work was that within the sacred places most often the
conflict is taking place about the recognition and about issues of distribution. On the
grounds of the obtained results I can conclude that the hypothesis was confirmed. The
conflicts about the recognition referred first of all to the acceptance by the dominating
majority the presence of the minority within the wider society, and later the acceptance
for its rights to have its own institutionalized representation. There were also conflicts
connected to the distribution of valued resources; as such were considered: the space of
sacred significance where the graves of the predecessors can be found and the house of
cult. In this case the decisive significance was in the religious as well as symbolic (from
the perspective of the religious minority) character of the sphere, and not its pragmatic
meaning as a real estate, the value of which could be estimated according to market val¬
ues. The research disclosed strong connections between conflicts about recognition and
conflicts issues of distribution.
The next research hypothesis concerned the presence of the politicians from the for¬
eign homelands in the sacred places. I have tested the presence of the government rep¬
resentatives in the sphere of sacrum. The examined hypothesis was that the politicians
from the patronage state do not appear in the sphere of sacred places. The thesis has been
confirmed only in the case of politicians from the Republic of Belorussia. In the sacred
places of national minorities, the activity of politicians from the Federal Republic of
Germany and Ukraine could be observed.
Taking into account national minorities discussed in this paper, no evidence has been
found to confirm the hypothesis that the activity of the territorial self-government con¬
tributes to the control over conflicts resulting in ending them. The research has shown
that in one case, in
Supraśl,
the decisions of the local politician, the mayor strongly as¬
sociated with Polishness (i.e. enclosing the "catacombs"), and later the stance of a part of
the community council, led to more severe ethnic conflict.
The results obtained in the study which helped to test the hypotheses and to answer
the main questions indicate that national sentiment combined with religious experience
present among national minorities in Poland living in the territory where sacred palaces
can be found, do not lead to aggressive nationalism which would manifest itself in the
form of ethnic conflict with the use of physical violence. Ethnic conflicts take a different
shape. The conflicts in
loca
sacra of the minorities living in the territory of Poland are
mainly over symbolic acknowledgement which is connected with the conflicts based on
distribution of valued resources.
426 |
| any_adam_object | 1 |
| any_adam_object_boolean | 1 |
| author | Wróblewski, Piotr ca. 20./21. Jh |
| author_GND | (DE-588)1294105485 |
| author_facet | Wróblewski, Piotr ca. 20./21. Jh |
| author_role | aut |
| author_sort | Wróblewski, Piotr ca. 20./21. Jh |
| author_variant | p w pw |
| building | Verbundindex |
| bvnumber | BV022534067 |
| callnumber-first | D - World History |
| callnumber-label | DK4120 |
| callnumber-raw | DK4120 |
| callnumber-search | DK4120 |
| callnumber-sort | DK 44120 |
| callnumber-subject | DK - Russia, Soviet Union, Former Soviet Republics, Poland |
| ctrlnum | (OCoLC)166280814 (DE-599)BVBBV022534067 |
| format | Book |
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| geographic | Polen Poland Ethnic relations Polen (DE-588)4046496-9 gnd |
| geographic_facet | Polen Poland Ethnic relations |
| id | DE-604.BV022534067 |
| illustrated | Illustrated |
| index_date | 2024-07-02T18:07:40Z |
| indexdate | 2025-01-29T17:02:01Z |
| institution | BVB |
| isbn | 9788389100931 |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-015740602 |
| oclc_num | 166280814 |
| open_access_boolean | |
| owner | DE-12 DE-Re13 DE-BY-UBR |
| owner_facet | DE-12 DE-Re13 DE-BY-UBR |
| physical | 426 S., [20] Bl. Ill., Kt. |
| publishDate | 2007 |
| publishDateSearch | 2007 |
| publishDateSort | 2007 |
| publisher | Wydawn. Naukowe "Semper" |
| record_format | marc |
| spelling | Wróblewski, Piotr ca. 20./21. Jh. Verfasser (DE-588)1294105485 aut Mobilizacja i konflikt etniczny miejsca święte mniejszości narodowych w Polsce Piotr Wróblewski Warszawa Wydawn. Naukowe "Semper" 2007 426 S., [20] Bl. Ill., Kt. txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache u.d.T.: Ethnic mobilization and ethnic conflict Minderheit Minorities Poland Minderheit (DE-588)4752223-9 gnd rswk-swf Konflikt (DE-588)4032081-9 gnd rswk-swf Polen Poland Ethnic relations Polen (DE-588)4046496-9 gnd rswk-swf Polen (DE-588)4046496-9 g Minderheit (DE-588)4752223-9 s Konflikt (DE-588)4032081-9 s DE-604 Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015740602&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015740602&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Wróblewski, Piotr ca. 20./21. Jh Mobilizacja i konflikt etniczny miejsca święte mniejszości narodowych w Polsce Minderheit Minorities Poland Minderheit (DE-588)4752223-9 gnd Konflikt (DE-588)4032081-9 gnd |
| subject_GND | (DE-588)4752223-9 (DE-588)4032081-9 (DE-588)4046496-9 |
| title | Mobilizacja i konflikt etniczny miejsca święte mniejszości narodowych w Polsce |
| title_auth | Mobilizacja i konflikt etniczny miejsca święte mniejszości narodowych w Polsce |
| title_exact_search | Mobilizacja i konflikt etniczny miejsca święte mniejszości narodowych w Polsce |
| title_exact_search_txtP | Mobilizacja i konflikt etniczny miejsca święte mniejszości narodowych w Polsce |
| title_full | Mobilizacja i konflikt etniczny miejsca święte mniejszości narodowych w Polsce Piotr Wróblewski |
| title_fullStr | Mobilizacja i konflikt etniczny miejsca święte mniejszości narodowych w Polsce Piotr Wróblewski |
| title_full_unstemmed | Mobilizacja i konflikt etniczny miejsca święte mniejszości narodowych w Polsce Piotr Wróblewski |
| title_short | Mobilizacja i konflikt etniczny |
| title_sort | mobilizacja i konflikt etniczny miejsca swiete mniejszosci narodowych w polsce |
| title_sub | miejsca święte mniejszości narodowych w Polsce |
| topic | Minderheit Minorities Poland Minderheit (DE-588)4752223-9 gnd Konflikt (DE-588)4032081-9 gnd |
| topic_facet | Minderheit Minorities Poland Konflikt Polen Poland Ethnic relations |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015740602&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015740602&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT wroblewskipiotr mobilizacjaikonfliktetnicznymiejscaswietemniejszoscinarodowychwpolsce |