OPEN Repository

Welcome to OPEN - the Repository of Open Scientific Publications, run by the Interdisciplinary Centre for Mathematical and Computational Modelling, University of Warsaw, previously operating as the CeON Repository. The Repository enables Polish researchers from all fields to openly share their articles, books, conference materials, reports, doctoral theses, and other scientific texts.

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22792 archived items

Recent Submissions

Социальная память общины проживающих в Польше старообрядцев и ее «имплантаты»
(Институт истории СО РАН, 2013) Głuszkowski, Michał; Uniwersytet Mikołaja Kopernika w Toruniu
Podstawą teoretyczną artykułu jest założenie M. Halbwachsa o istnieniu pamięci społecznej. Analizie zostały poddane elementy składowe pamięci społeczne i ich relacje z elementami składowymi tożsamości społeczno-kulturowej. Próbę podsumowania stanowi odniesienie sytuacji społeczno-kulturowej staroobrzędowców do teorii M. Golki nt. implantów pamięci społecznej i prób jej odtwarzania przez badaną społeczność
Факторы способствующие сохранению средневеликорусских диалектных черт у польских старообрядцев
(2011) Głuszkowski, Michał; Uniwersytet Mikołaja Kopernika, Instytut Filologii Słowiańskiej
Mieszkający w Polsce staroobrzędowcy są społecznością dwujęzyczną. Ich dialekt poddawany jest ciągłemu wpływowi języka polskiego, który w dodatku wypiera gwarę starowierców z jej tradycyjnych sfer użycia. Na podstawie wieloletnich badań socjolingwistycznych udało się wyróżnić szereg czynników o charakterze socjologicznym i psychologicznym, które pozwalają tej społeczności mniejszościowej na zachowanie ich języka w niesprzyjających warunkach społeczno-ekonomicznych.
Двуязычие и двукультурие польских старообрядцев сувальско-августовского региона
(2010) Głuszkowski, Michał; Uniwersytet Mikołaja Kopernika, Instytut Filologii Słowiańskiej
The Old Believers were migrating to the Commonwealth of Poland and Lithuania shortly after the schism in the Russian Orthodox Church to avoid persecutions. They consisted a bilingual and bicultural society, as well as an ethnic minority. Their bilingualism is connected with diglossia, and biculturism – with di-ethnia. The Old Believers managed to preserve their language and culture only in the domain of religion, neighbourhood and home and the other realms of their life did not differ from their Polish surroundings. More intensive contacts with Poles, Polish administration, and especially education caused growing influence of Polish language on Russian dialect, and of Polish culture on the Old Believers’ culture. After the Second World War the Old Believer population in Poland diminished and the outer influence got stronger. Serious socio-economic changes were underway in the end of the 20th century and brought about the question of language shift and cultural assimilation of the community of our interest. Many domains which belonged to the traditional culture and to the Russian dialect were absorbed by the Polish language and culture. However, despite the accomplished changes, the Old Believers’ language and culture can be maintained. Nowadays there is only one domain completely free from the Polish influence – the domain of religion. Unfavourable demographical, social and economic factors will probably bring to the end of the Old Believers’ language and culture, but some factors are still unpredictable.
Tożsamość kulturowo-językowa staroobrzędowców na tle innych grup mniejszościowych w Polsce. Możliwe płaszczyzny przemilczeń
(Slawistyczny Ośrodek Wydawniczy, Warszawa, 2008) Głuszkowski, Michał; Uniwersytet Mikołaja Kopernika, Instytut Filologii Słowiańskiej
The Polish Old Believers are here considered as a ‘mute group’. There are numerous examples of fields which are passing over in silence in the Old Believers’ contacts with their surroundings. The reasons of most ‘mute fields’ are rooted in history of the community of our interest: they were living in isolation for ages, preserving their religion, culture and language from outer influence. While the Old Believers’ lingua-cultural identity differs in many points from their Polish surroundings, the contradictions are usually not discussed in intercultural contacts. Some ‘mute fields’ are common also for other minority groups but unlike e.g. Germans, Ukrainians or Czechs, the Old Believers have no material nor symbolic support from their motherland.
Территориальная разновидность говора польских старообрядцев (на примере избранных идиолектов сувальского и августовского регионов)
(Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika, 2010) Głuszkowski, Michał; Uniwersytet Mikołaja Kopernika w Toruniu
The Old Believers in Poland live in three centers, but only two of them constitute considerably large communities: Suwałki region and Augustów region. The results of hitherto made investigations suggest that there are territorial differences between the shape of interference in both regions. There are two neighbouring homogenous Old Believer villages near Augutów which are the centre of life of this community. People use the traditional Russian dialect in the face-to-face domain, what, according to Weinreich, makes the idiosyncrasies in individual linguistic behaviour cancel each other and develops socially determined speech habits. There is no speech community basing on the Old Believer dialect in Suwałki region. The Old Believer life concentrates in the town of Suwałki, and the village communities are to small to preserve the dialect, or inhabited mostly by Polish majority. Basing of several examples of idiolects, the author illustrates the thesis, that bilingualism and interference of the Old Believers from Suwałki region are much more individual than their coreligionists living in the surroundings of Augustów.