Autor: Dyczewski, Leon - Prolib Integro

Skocz do pozycji: 1.

Tytuł:: Czy łatwo być Polakiem w Niemczech i Niemcem w Polsce?
Autorzy:: Dyczewski, Leon.
Współwytwórcy:: Dyczewski, Leon.
Cytata wydawnicza:: Odra 1998, nr 2, s. 7-15
Dostawca treści:: Bibliografia

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Skocz do pozycji: 2.

Tytuł:: Święto i Jego Kulturotwórcza Rola
The Holiday and its Role in Culture Creation
Autorzy:: Dyczewski, Leon
Tematy:: holiday / święto
celebrating / świętowanie
values /wartości
rituals / rytuały
customs / zwyczaje
socialisation / socjalizacja
culture / kultura; Pokaż więcej
Wydawca:: Polska Akademia Nauk. Czytelnia Czasopism PAN
Powiązania:: https://bibliotekanauki.pl/articles/973867.pdf Link otwiera się w nowym oknie
Opis:: Celebrating is a natural attribute of human beings, and holidays are a permanent element of culture. Some scholars even claim that it is celebrating and holidays that fundamentally distinguish man from animals, and also from God. The holiday fulfils various social functions: it is an expression of the alternation and cyclical nature of human life; it gives sense to the life of the individual and society; it brings people together; it is a social tie through history; it is a time of activity, of increased happiness and the substrate of experience; it helps to disperse tension, dissipate conflicts, pass difficult times. Nations and cultures, regions and local cultures are distinguished by their holidays and manner of celebrating. Every holiday has certain permanent formal elements, such as the preparations, timeframe, defined spatial elements, rituals, proper clothing, an organizer, active participation, gifts. Celebrating a holiday is an important part of the social process since it serves to transfer certain content and forms, such as the individual’s roots in the family, local society or nation. Holidays are an important element of social identity and culture - enduring and yet mutable. Celebrating, like many other abilities, has to be learned.
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 3.

Tytuł:: Diaspora czy integracja Polaków w Górnej Austrii
Autorzy:: Dyczewski, Leon
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Powiązania:: https://bibliotekanauki.pl/articles/1965483.pdf Link otwiera się w nowym oknie
Opis:: Diaspora oder Integration der Polen in Oberösterreich Die Zahl der Polen in Österreich ist gering, insbesondere im Vergleich zur Zahl der Kroaten, Tschechen, Slowaken und Ungarn. Ende 1990 kann man die Zahl der polnischen Bevölkerung in Österreich folgendermaßen schätzen: ca. 12.000 Inhaber polnischer Pässe sowie von Pässen anderer Staaten /ausgenommen Österreich/ und Konventionsdokument /Asylanten/; etwa 25.000 Personen mit österreichischen Pässen, die sich als Polen verstehen und polnisch sprechen, zumindest im minimalen Grade, und mit Polen Kontakte haben; ferner etwa 45.000 Personen, die polnischer Abstammung sind, aber fast kein Polnisch sprechen und fast keine Kontakte zu Polen halten. Der Eingliederungsprozess der Polen in die österreichische Gesellschaft ist eine komplexe Angelegenheit und kann folgendermaßen interpretiert werden: Im Licht der individualistischen Handlungstheorie kann der Eingliederungsprozess der Polen in die österreichische Gesellschaft als teilweise positiv bewertet werden. Sie gliedern sich mit einer positiven Motivation und positiven Erwartungen in das neue Sozialsystem ein, haben ein relativ grosses Vertrauen zur neuen Lebenssituation, tragen mit Ausdauer alle vorgesehenen Kosten, lernen leicht neue Situationen kennen und versuchen, sich in die österreichische Gesellschaft zu integrieren. Ihre cognitive Integration ist eher fortgeschritten und auessert sich durch eine recht gute Beherrschung der deutschen Sprache sowie die Kenntnis der Lebenssituationen, Grundsätze und Kompetenzen. Ihre identifikative Integration, die sich vor allem durch die Übernahme der für die Österreicher wichtigen Werte auessert, ist noch in der Anfangsphase. Die strukturelle Integration macht sich durch die gleichen Löhne mit den Österreichern und durch Prestige sowie durch die Partizipation an der Macht bemerkbar und ist in Bezug auf die vertikale Mobilität noch geringer. Sie wird durch objektive und systematische Faktoren gehemmt. Demzufolge haben die polnischen Emigranten bei ihrer Integration in die österreichische Gesellschaft kein Gleichgewicht und keine Empathie, die die unabdingbaren Voraussetzungen dafür sind, dass der Eingliederungsprozess richtig und zum Vorteil der einzelnen und aller Polen in Österreich verläuft. Der Zustand von Gleichgewicht und Empathie tritt bei der persönlichen Orientierung auf andere Individuen und die Gesellschaft, also im privaten Bereich auf. Er fehlt aber in der sozialen Struktur, im Bereich des öffentlichen Lebens. Die polnischen Emigranten leben wie in zwei Welten: in der für sie freundlichen Welt der individuellen Kontakte und in der ihnen gegenüber feindseligen ohne große Schwierigkeiten im Bereich des privaten Lebens; in diesem Bereich integrieren sie sich leicht in die österreichische Gesellschaft. Häufig machen sie jedoch negative Erfahrungen mit Amten und Institutionen. Nur schwer passen sie sich an das Funktionieren dieser Institutionen an. Langsam und mühsam gliedern sie sich in die sozialen Strukturen und in das öffentliche Leben ein. Negativer wird der Eingliederungsprozess der Polen in die österreichische Gesellschaft im Lichte der strukturellen Theorie eingeschätzt. Die Hauptbegriffe dieser Theorie sind Macht und Prestige. Die beiden Inhalte sind Grunddimensionen des Sozialsystems. Macht und Prestige sind einerseits Indikatoren für die Zugehörigkeit des Individuums zu einer bestimmten Sozialschicht und zu dem ganzen Sozialsystem, aber ihre ungleiche Teilung ist andererseits eine ständige Ursache für soziale Strukturspannungen und damit für den Strukturwandel. Die Anteilnahme der Polen und der Machtasuebung und am Prestige im österreichischen Sozialsystem ist sehr gering, was ihre schwache Integration zur Folge hat. Sie werden von den politischen, wirtschaftlichen und kulturellen Machtstrukturen ferngehalten und spielen deswegen bei der Schaffung sozialer Spannungen keine bedeutende Rolle; sie sind daher kein wichtiger Faktor der gesellschaftlichen Veränderung. Mit ander«i Worten sie leben in der österreichischen Gesellschaft, sind aber gleichzeitig in ihr entfremdet. Sie bilden eine Randgruppe, die keinen oder nur einen sehr geringen Zugang zu den Machtstrukturen im Bereich der Politik, Wirtschaft und Kultur hat. Man kann sagen, die Polen in Österreich bilden keine typische Diaspora, wie z.B. die Juden, und sie integrieren sich nicht voll in die österreichische Gesellschaft. Diese Integration wird von verschiedenen Faktoren behindert, aber die wichtigste Rolle spielt die österreichische Gesellschaft als Aufhahmegesellschaft selbst. Am besten laeuft dieser Prozess, wenn sich die Innerpolitik der Aufhahmegesellschaft gegenüber der Emigranten auf das pluralistische Kulturmodell gründet. In diesem Fall bilden die Emigranten eine eigene etnisch-kulturelle Gruppe. Sie werden im ganzen Sozialsystem, auch im politischen Bereich, eingegliedert. Ihre Kultur hat den selben Status wie die regionale Kultur der Aufhahmegesellschaft, sie gehört zur Gesamtheit der Gesellschaft.
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 4.

Tytuł:: Kulturotwórcza Rola Rodziny
The Family as a Creative Factor of Culture
Autorzy:: Dyczewski, Leon
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Powiązania:: https://bibliotekanauki.pl/articles/1965746.pdf Link otwiera się w nowym oknie
Opis:: The family as a basic social group plays several important functions in forming man. By putting into practice the cognitive abilities of a child, introducing it into the world of meanings, the family becomes a milieu which is appropriate to form a creative man. The family creates a defined system of values and attitudes which is appropriate to it. This systems is distinguished from the systems of other groups by the fact that it is created on the basics of love. The family is a link of national and cultural identity: it nurses customs, traditions. In it the heritage of previous generations is being handed down. In order to realize the above mentioned values, appropriate conditions are needed, such as: internal, positive atmosphere, lastingness and stability, appropriate standard of living.
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 5.

Tytuł:: Telewizja a rodzina: pomiędzy zagrożeniem a szansą
Television and family: between a threat and a chance
Autorzy:: Dyczewski, Leon
Tematy:: wpływ mediów
komunikacja
interakcje rodzinne
tożsamość rodziny
socjalizacja rodzinna
media influence
communication
family interactions
family identity
family socialisation; Pokaż więcej
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Powiązania:: https://bibliotekanauki.pl/articles/1857648.pdf Link otwiera się w nowym oknie
Opis:: Television was very quick to make itself familiar in the homes in all countries. The TV-set has also entered the shopping structure of the Polish family. It has become a necessity. It has modified the structure of the living space and takes a prominent position in it. Also in the structure of family time watching television soon has outdistanced other forms of spending spare time. Television has become an integral element of the Polish family's life. It is perceived as a factor integrating the family by a considerable proportion of Poles. A peculiar style of life with television has been formed and a peculiar television culture of both the weekday and of the holiday is being shaped; or, if defined in a different way, the Polish family is becoming a television family. Television creates a specific context for the family life and performs a lot of functions in it, e.g. supplies information from Poland and from the world; it is a means of spending spare time and “somebody” who keeps company; who plays the role of a “babysitter”, as it absorbs the baby's attention and the parents may have some peace; it is an escape into a world that is different from the one the person lives in and that seems not very friendly, and sometimes even hostile to him; it supplies one with topics and subject-matter for his conversations with the family and at work; it supplies a variety of experiences; it is a means of learning something new. The effect of television on a family may be vast – from determining the family's timetable and shaping family interactions to defining what is good and what is evil. Television greatly contributes to decreasing the amount of time devoted to being together, to exchanging the news about experiences of the day, to talking about the family's achievements and plans for the future. Due to excessive TV watching by all or some members of the family their contacts become loose or do not take place at all. Living “with each other” changes into living “beside each other”. Because of watching too much television the family becomes less familiar and more a “television one”. Television, as well as other media, is an important means of education and socialisation. However, it is not right if the parents hand over their educating and socialising function to it. This phenomenon occurs the more often the less time the parents have, the more busy they are doing their work, and the lower the social status of the family is. The time spent by children in watching television is different depending on the stage of its development. According to polls, in Poland children spend 4-5 hours in front of the TV-set. It is the same amount of time they spend at school. TV-station owners know that children are perfect viewers and so they create special programmes for children. Most parents try to control their children watching television, however, it is rather the programme than the time they supervise. They try to have discussions and explain the programmes to their children, they help them to understand the information and educational programmes. The parents' presence and their discussion with the children cause that even the bad programmes, ones with violence, have a less negative effect on the children. Taking into consideration the fact that television becomes ever more international, that the television space becomes more and more globalised, and the culture propagated by television more and more non-national, excessive and uncritical watching television threatens the identity of the individual family and the Polish family understood in the general sense. Aiming at elimination, or at least lessening the negative effects of television on the family, the family itself, the education system, medial and family policies, broadcasting stations and non-government organisations should undertake a variety of actions. Television and family cannot be perceived as opposite factors but complementary ones. Legislature should go in this direction. Also this is the way heads of television stations, journalists and recipients of TV programmes themselves should see them.
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 6.

Tytuł:: „Inteligencja życia” nadzieją nowoczesnego społeczeństwa
„Intelligence of Life” - The New Hope of Modern Society
Autorzy:: Dyczewski, Leon
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Powiązania:: https://bibliotekanauki.pl/articles/1860676.pdf Link otwiera się w nowym oknie
Opis:: Modern society advocates technical-economic-managerial intelligence. It is professionally educated, operative and exploits the development of natural sciences and technique. The technical and economic development in some countries stands in contrast with underdevelopment in some other poor countries and social groups, and in contrast with spiritual-moral regress in the considerable circles of contemporary mankind. This regress is manifested by approval of abortion, euthanasia, social injustice, and misery of many people. Accordingly, it is indispensable to promote the spiritual-moral sphere of man, ethics, higher (non-material) values. Recently a rank-and-file social movement has appeared on behalf of moral revival of mankind, on behalf of the link between freedom and responsibility, social solidarism on the worldwide level and renunciation of uncritical consumerism. That movement is initiated by social groups which can be called „intelligence of life”. Either type of intelligence are necessary for a harmonious development of mankind: technical-economic intelligence cares for material conditions of people’s lives, whereas intelligence of life warns against instrumentalness of the human person, and is seeking a more profound sense of life (referring, among other things, to the Gospel).
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 7.

Tytuł:: Sytuacja polskiej ludności w Austrii: pomiędzy diasporą a alienacją
The Situation of the Polish Population in Austria: Between Diaspora and Alienation
Autorzy:: Dyczewski, Leon
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Powiązania:: https://bibliotekanauki.pl/articles/1861558.pdf Link otwiera się w nowym oknie
Opis:: In 1990 the number of Poles in Austria could be estimated as follows: about 12,000 people with Polish passports and with convention documents (who have been granted political asylum); about 25,000 people with Austrian passports but speaking Polish; about 45,000 people who already do not speak Polish or whose Polish is very poor but who are conscious of their Polish background and who maintain some kind of relations with Polish culture. In Austria two tendencies are observed towards Poles as well as towards other foreigners: motivating the mechanisms that stop the influx of Poles to Austria and accelerating the integration of those Poles who already live in Austria. Poles do not live in big groups but they are scattered among the natives; nevertheless they maintain fairly lively family and social bonds with each other. They are deeply rooted in Polish culture. They have a strong sense of having bonds with Poland. They uphold the fundamental values of Polish culture. In their family life they maintain observing the basic Polish traditions and holidays. And yet they are also open to the Austrian society and its culture. They want to live in the Austrian society and they perceive it as their children's society. Poles' entrance into the Austrian society is conditioned by many factors, the foremost of them being the law determining their economic, cultural, social and political position as well as the society's attitude towards them as foreigners. The law is the most important hindrance to Poles' entrance to the structures of the Austrian society. There are many regulations, and even more ways of handling matters that do not permit Poles to be treated on an equal footing with the natives, even when they live among them for many years and they have friendly relations with them both in the private and professional spheres. The point is then that they are relatively easily integrated with the Austrian society in the sphere of private life but they are alienated in the sphere of public life. They remain in a sort of intermediate state: between the state of diaspora and that of alienation. This is a difficult situation. It can be changed by accepting the model of cultural pluralism in the Austrian internal policy. Putting this model into effect postulates granting the Polish population in Austria the rights of an ethnic minority. This would guarantee Poles keeping their own culture and a creative life in the Austrian society, i.e. forming the society together with the natives − which means complete integration with it.
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 8.

Tytuł:: Rodzina i społeczeństwo
Family and Society
Autorzy:: Dyczewski, Leon
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Powiązania:: https://bibliotekanauki.pl/articles/1861794.pdf Link otwiera się w nowym oknie
Opis:: The author emphasizes that the family plays one of the central places in the popes' social teaching. Leon XIII in his Rerum novarum accepted the family as the most important social institution which is logically and in fact prior to other societies. Vatican Council II says more about persons who create a family than about the family as a society. The family is described as „a school of more profound manhood” there. John Paul II follows this line of reasoning. His considerations are not focused on the family but on the human person, his versatile development, including marriage and family. The personal development of individuals calls for a perfect co-existence of these two institutions, ie marriage and family. It has far-reaching consequences for the theology of matrimony and family, family law and pastoral practice. It concerns a many-sided preparation of persons for marital-familial life and for responsibility for the fate of these institutions. The author thinks that the evolution of the understanding the family consists in that that Leon XIII takes it rather from the exterior, laying stress on its structural-functional bond. John Paul II, however, takes it from the interior, putting emphasis on the fact that two persons complement each other and thus develop. The author emphasizes that the family is an autonomic society and fellowship of persons in relation to societies, state and other fellowships. It has a claim on many liberal, economic, social and cultural rights. Society and state should have in mind two principles when dealing with the family: auxiliariness and intervention. A duty to support the family lays also on the Church.
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 9.

Tytuł:: Wartość wykształcenia w nowoczesnym społeczeństwie
The Value of Education in the Modern Society
Autorzy:: Dyczewski, Leon
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Powiązania:: https://bibliotekanauki.pl/articles/1871054.pdf Link otwiera się w nowym oknie
Opis:: The change of the value of education as a factor of social promotion and social equality has been induced by two things: 1) in the modern society which has created a system of learning and education in which everyone who wants to study can do that, education has ceased to be a rare thing; 2) the modern society is no longer interested in a general education but in particular kinds of education; it promotes and elevates individuals who are qualified in technical and economical domains to a higher rank on the social scale. In the modern society there develops and becomes popular a special type of the intelligentsia whom the author calls „the technical and economical intelligentsia”. They know how to accomplish particular ends but cannot give a satisfactory answer to the following questions: what are the effects of their action, what do they ultimately serve, and what significance do they have for man as a spiritual and corporal being. According to J. Habermas these problems cannot be solved by the intelligentsia alone. They need help from the humanistic intelligentsia. However, in view of economy, they create rather weak social groups, yet their importance is great and will increase. They establish a kind of counterculture or rather alternative culture in relation to that which is being formed by technicians managers. The author thinks that humanistic intelligentsia which he calls the intelligentsia of life will become a strong group of influence on both politicians and managers. And it is not the latter, as one thought, in the 1960s and 1970s, but the intelligentsia of life that will have a say in the modern society.
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 10.

Tytuł:: Problem unifikacji wzorów osobowych w polskim społeczeństwie po drugiej wojnie światowej
Unification of Personal Models in Polish Society after the 2nd World War
Autorzy:: Dyczewski, Leon
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Powiązania:: https://bibliotekanauki.pl/articles/1872804.pdf Link otwiera się w nowym oknie
Opis:: The personal model is a complex of mutually compact life goals, action and behavioural motivations and individualistic features. It is closely connected with values accepted in a given group and with the accepted ideology, its vision of interhuman relations and social structures which the group wishes to realize among its members and in society. Such a personal model is called the propagated personal model. Apart from that one can differentiate between the realized or materialized personal models. This is also a mental construction formed on the basis of the values most appreciated in the group, life goals, most common motivations, behaviour and individualistic features. The realized personal model is thus the most common type of man in a given social group. However, there is always some kind of difference between the two models and the smaller it is the better position is occupied by the propagated model. Personal pattern must be differentiated from the personal model. The former are concrete people who have realized the propagated personal model best and their lives are set to others as examples. The hero is a special type of a personal pattern. He is someone who realized the values and goals defined by the propagated personal model with unequalled passion and devotion. Every group witch has its own personal model also has its heroes — authentic or created by literature, film or theatre. The heroes arouse admiration and fascination with their extraordinary behaviour, bring the values and features of the propagated personal model closer to people and at the same time bind and encourage others to realize this model. With the imposition of socialist system in Poland after the 2nd world war the Polish Workers’ Party, and later the Polish United Workers’ Party, began popularizing the socialistic man personal model. The Party hoped that the socialistic man model would eventually supercede the personal models functioning so far and consolidate the new socialist sociopolitical system in Poland. Until this day, however, the unification of personal models has not taken place. This can be accounted for by the following facts: 1) The strongly strange character of the socialistic personal model in relation to the already functioning models. This strangeness consisted primarily in the complete separation from the transcendent world and giving total priority to the society-state over the person-individual while the existing models in Poland were largely based on religious ideology and gave priority to the individual over the state thus assigning ancillary or serving functions to the state. 2) The socialistic model of man is closely connected with politics and economy, and these often undergo changes, which, in turn, cause shifts in the stressed elements of the personal model. This fact does not allow the complete socialistic model of man to consolidate either in the mind of those who popularize it orthose who remain under its influence. This pertains also to models of behaviour based on this model. 3) The socialistic personal model projected to function in large social groups while man lives in microstructure and in small groups he lives his life. Among young people, who show a tendency to create small social groups, the socialistic model of man is not attractive. This model neglects the whole sphere of inner personal life. 4) The number of people who accept and realize the socialistic personal model is still to small too be followed by young people. 5) It has an insufficient number of heroes, with gaps in their life histories. In most cases the are heroes struggling for the socialist system but one can hardly find such heroes who lived in their system and worked to improve the living conditions in Poland. 6) The young generation of Poles is unwilling to define its attitude to the ready-made personal models and protects itself against forceful imposition of this model. Young people wish to create models themselves basing on different models they can find in their environment, literature and film. 7) In Poland there are numerous small groups possessing their own personal models and effectively protecting their memebers against impositions of other models.
Dostawca treści:: Biblioteka Nauki

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