W artykule tym autor przedstawił postawy polityczne wśród Nowozelandczyków i Polonii nowozelandzkiej wobec wprowadzenia w Polsce stanu wojennego w 1981 r. W trakcie prowadzonego badania ujawniono następujące zjawiska, które towarzyszyły postawom politycznym wyrażanym w Nowej Zelandii wobec stanu wojennego w Polsce: nowozelandzkie związki zawodowe zajmowały stanowiska dychotomiczne wobec „Solidarności”; antykomunizm ówczesnego rządu nowozelandzkiego; konflikt polityczny w środowiskach polskiej emigracji politycznej; wysoką zdolność Polonii do mobilizacji politycznej. Przeprowadzone badanie stanowiło podstawę do potwierdzenia hipotezy, stanowiącej przypuszczenie, że Polacy jak i Nowozelandczycy w Nowej Zelandii ujawniali postawy antykomunistyczne w okresie wprowadzenia stanu wojennego w Polsce, a społeczeństwo nowozelandzkie wspierało Polaków w Nowej Zelandii w ich postawach antykomunistycznych i działaniach na rzecz wyrażenia dezaprobaty dla reżimu komunistycznego i rozwiązania opozycji demokratycznej skoncentrowanej wokół ruchu społecznego „Solidarność”.

Lazarians as ambassadors of the national identity of Poles in Eastern Europe. The past, the present and the future

The article is dedicated to the activity on the part of Congregation of the Mission founded by Vincent de Paul, the so-called Lazarians, starting with their arrival to Poland in the 17th century, followed by their activity spreading to various parts of the Polish Republic in the subsequent centuries and the Mission’s difficulties in the 20th century in what is now Lithuania, Ukraine, Belarus, and Russia. Attention is also given to the scope and role of Congregation of the Mission in maintaining religious, linguistic and cultural traditions in the local Polish diasporas.

Lazaristé velvyslanci národní identity Poláků na východě Evropy. Minulost-přítomnost-budoucnost

Edukacja jako szczególna wartość w dzisiejszym świecie stanowi siłę generującą aktywność zarówno polityczną, społeczną, jak i gospodarczą. Jest ona czynnikiem kształtującym samoświadomość. Z tego powodu Polska przywiązuje dużą wagę do problemów edukacyjnych nie tylko w kraju, ale również w polskich środowiskach emigracyjnych. Przykładem państwa, które miało i ma ogromne znaczenie dla ruchu emigracyjnego jest Francja.
Celem artykułu jest próba usystematyzowania wiedzy o kształtowaniu się życia oświatowego polskich emigrantów we Francji, wskazanie realizowanych zadań i wyzwań z jakimi przyszło się jej zmagać na przestrzeni wieków.
Wykazano, że niezależnie od epoki w której przyszło żyć polskim emigrantom, hołdowali oni wartościom, które nie przemijają: poczucie odrębności, patriotyzm i miłość do ojczyzny oraz posiadali nieustanny pęd do zdobywania wiedzy.

Invitation to the Rediscovery and Translation of Mario Rapisardi

This article is intended to constitute a first approach towards a critical, comparative, and bibliographic study of the forgotten figure of Catania-born Mario Rapisardi (1844-1912), “the Etnean poet.” A poet and polemicist, he expressed himself in the climate of Positivism during and after Italian Unification, distinguishing himself with an ethical temper that did not make him abandon the Promethean tension towards ideals. Due to these ideals, the poet came into conflict with both the academic and ecclesiastical worlds, resulting in his consequent literary isolation—but not social and human isolation, clearly demonstrated by the fact that more than 100,000 people would attend his funeral. This article is also an invitation to rediscover and translate Rapisardi’s work into Polish, as his presence is almost non-existent, given that only four short poems are translated into Polish: three published in 1921 (Disinganno, La montagna fatale, Dinanzi a un ritratto) and one in 1931 (Nox). The translations are by Jadwiga Lipińska, Józef Puzyna, Julian Ejsmond, and Julia Dickstein-Wieleżyńska, respectively. The article chronologically traces the Polish criticism of Rapisardi, starting from 1880 with two articles by Polish writers and literary critics Waleria Marrené-Morzkowska and Julian Adolf Święcicki, up to the present times, and is based both on studies by famous literary scholars, such as Maurycy Mann, and on articles that appeared in literary magazines, such as Przegląd Humanistyczny and Przegląd Współczesny.

This study focuses on Michał Wiszniewski’s interest in Dante. Wiszniewski was a professor of history and literature at the Jagiellonian University of Krakow and was fond of Italy. This work aims to outline Wiszniewski’s contribution to the Polish reception of Dante in the first decades of the 19th century. The study recalls Wiszniewski’s three Italian trips and his book, Podróż do Włoch, Sycylii i Malty (A Journey to Italy, Sicily and Malta), which contains numerous mentions of Alighieri. The main part of the study is dedicated to the analysis of his manuscript Dante Alighieri, kept in the Jagiellonian Library (ms. 948 fasc. 7), which has not been carefully examined until now. This manuscript features an outline of a portion of a literature course taught by Wiszniewski in the 1830s, a lesson concerning the life and work of Dante (particularly the Commedia). The professor describes the two faces of Dante: the scholastic one (in prose) and the poetic one (in verse); explains the poem’s title and the structure of the afterlife; admires the extraordinary plasticity of Dante’s images; and translates into Polish a passage from the Convivio and three episodes from the Inferno. The content of his lesson is compared with other earlier and contemporary Polish studies (of very limited number) on the Poet, as well as with the general trends of Dante criticism of that time and with the Dante scholarship of the Polish Romantic poets. The analysis carried out shows that Wiszniewski’s contribution to Dante studies is, in principle, close to Romantic criticism, but it also follows some Neoclassical trends. In the present study, we do not analyse the article Studia nad Dantem (1847) because of its uncertain attribution (as we try to show).

Young Polish migration to the Netherlands

Life of Polish community abroad is hard to define, due to globalization and another process, which are creating the culture and civilization reality. Polish immigrants in the Netherlands are the representatives of specific migration waves. Young Polish emigration come to the Netherlands thanks to job agencies. Polish immigrants works in agriculture, architecture or they are self-employed. In Dutch people opinion Polish immigrants are considered to be drinkers, bad drivers, people, who don’t speak Dutch. 30% of Dutch society have skeptic view of Polish immigrants. In 2014 28% of European citizens are Polish.

Emigration constatations by Jerzy Giedroyc and Gustaw Herling-Grudziński in 1983. French and Italian perspectives

From the beginning of the 1830s, mass emigration from Poland, not occurring on such a scale before, was noted, mainly for political reasons (especially after the defeats of the November and January uprisings). The emigration trend continued throughout practically the entire 20th century. It entered the history of Poles, especially the war and post-war period. The coming to power of the communists generated many problems. For political reasons, many dissidents sought freedom outside enslaved Poland. Many of them voluntarily and also under the compulsion of the then “people’s” government. There were two main centers of the political and cultural life of the Polish diaspora – in London and Paris. The Literary Institute, with its founder Jerzy Giedroyc and collaborator Gustaw Herling-Grudziński, played a significant role in the post-war period. Both, despite having different experiences and visions of a free and independent Poland, unanimously saw emigration as a specific form of struggle against the communist regime in Poland. They saw help and weapons in this struggle in the spoken and written word, through which they influenced both the Polish diaspora in many countries and their compatriots in Poland, which was subjugated by communists. They noticed the entire complexity of the problems faced by Polish emigrants, especially those arriving abroad at the beginning of the 1980s. Their accurate diagnoses and advice were not always accepted by the Polish diaspora. The interviews with them in a retrospective form reflect the atmosphere and spirit of the difficult and complex reality of that time.