XXth Century History

Questo volume ricostruisce la storia del Welfare State sovietico del periodo compreso fra le due guerre nei suoi aspetti legislativi, istituzionali e sociali, sperimentando un complesso metodo d’indagine che coniuga macrostoria e microstoria. Il metodo adottato consente di variare la scala di osservazione delle riforme della previdenza sociale, cioè di analizzare sia il funzionamento delle casse assicurative sul territorio sovietico in relazione alle modalità di finanziamento, sia lo sviluppo delle prestazioni sociali nella città di Mosca, che presenta i casi particolari dell’industria di automobili Amo-ZiL-ZiS, della Scuola n. 25 e delle pensioni di guerra.
Grazie a un paziente scavo negli Archivi dell’ex Unione Sovietica, questo studio rivela altresì l’impatto del sistema previdenziale sulla vita quotidiana della popolazione e l’evoluzione sorprendente di un sistema che non mirava a garantire un trattamento egalitario dei lavoratori bensì a privilegiare coloro che contribuivano maggiormente all’industrializzazione del paese (gli operai qualificati) a scapito delle categorie più deboli e meno qualificate (invalidi e disoccupati). Benché la trasformazione del sistema previdenziale sia stata comune anche agli altri Stati europei colpiti dalla Grande Depressione, in Urss, essa non degenerò in misure di politica razziale come avvenne nella Germania nazista.

A közlekedéstörténet a történelemtudomány és a honismeret szerves része. Magyarországon jelenleg kevés professzionális történész foglalkozik a témával, leginkább műszaki végzettségűek járják körbe a történettudomány módszereinek figyelembevétele nélkül. Még kevesebb azok száma, akik történészi módszerekkel a repülés históriáját és annak társadalmi és gazdasági hatásait is ismertetik. Ezért e tárgykörben, főleg lokális jelleggel csak kevés színvonalas publikáció született még. A repülés történetét feldolgozó magyar monográfiák száma is csekély.

Notice

Plinio Corrêa de Oliveira (1908-1995) did not write an autobiography. However, the fundamental traits of his remarkable life and fruitful work can be drawn from the vast collection of documents that the compilers of these autobiographical reports had at their disposal thanks largely to recordings made on various occasions and later transcribed into digital form. Other sources are oral presentations he made at the request of his disciples and followers, excerpts from conversations, lectures, conferences, books recounting his epic saga, articles, manifestos, interviews, press statements, letters etc.
They did not intend to exhaust the many aspects that characterize the good fight Plinio Corrêa de Oliveira fought in his nearly ninety years of life and seventy years of struggle for the cause of the Church and of Christian civilization. Given the sheer length of the matter and the wealth of its content and aspects, that would not be feasible. So they have only emphasized elements that enable the reader to form a faithful, substantial and clear idea of his outstanding action in the Brazilian scene.
And not only here: His influence extended far beyond our borders. It spread across the world at decisive moments in the history of the twentieth century and indicates, even to this day, a luminous path to be followed in the contemporary crisis.
A reader exempt from anti-Christian bias will easily discern the profoundly Catholic mentality with which Plinio Corrêa de Oliveira engaged in battles defending the foundations of an authentic Christian order. Eyeing the future restoration of Catholic civilization so often announced by authoritative voices of saints and prophets, and even by the Mother of God at Fatima, he fought those battles with unparalleled gallantry and indisputable acumen.
Hence the epitaph inscribed in his tombstone, according to its expressed desire: “Vir catholicus, totus apostolicus, plene romanus” (A fully Roman Catholic and apostolic man).

*
With a sense of reality that excluded any illusion whatsoever, Plinio Corrêa de Oliveira was always keenly aware that his action developed in a world that had distanced itself from God and remained on its disastrous path, falling ever more deeply into chaos and disarray. At the same time, he saw sparks of genuine conversion light up here and there, in the leaden horizon, like morning stars indicating that a new day was about to dawn. So he wrote:
“Beyond the sadness and supremely likely punishments we are inching toward, we see before us sacral flashes of the dawn of the Reign of Mary” (Catolicismo magazine, No. 197, May 1967).
In order to simplify the outlook for the reader, we could say that the work of Plinio Corrêa de Oliveira was done in two distinct but overlapping fields. First, a prophetic denunciation of the vast progressive conspiracy within the Church which now attains unsuspected levels; and second, a staunch and effective combat, always within the bounds of legality, against the revolutionary process which, from the fourteenth and fifteenth centuries to this day, strives to completely secularize and de-Christianize temporal society.
Even in this second field of action, Plinio Corrêa de Oliveira repeatedly pointed out the deleterious influence of Catholic leftism on civil society.
*
In the first half of the twentieth century it was still possible to observe how human relations in the West were still considerably impregnated with the spirit of the Gospel and greatly influenced by principles of the natural Law. The role played by Catholic leftists, at the same time followers and advocates of the most advanced forms of socialism, was precisely to replace, in more or less subtle ways depending on the situations and occasions, that mentality and those principles with conceptions at variance with and often opposed to them.
Against this revolutionary design, Plinio Corrêa de Oliveira fearlessly raised the standard of the Counter-Revolution. And over the years, countless adherents gathered around him, especially young people tired of revolutionary utopias and of mediocrity and fatuous pleasures, and avid to serve a higher ideal that was really worth serving.
    His masterly essay Revolution and Counter-Revolution describes the core of revolutionary doctrine and action, as well as the effective way to oppose them. The light emanating from that work will constantly enlighten us throughout this volume.
It was therefore in order to defend the Church and Christian civilization that Plinio Corrêa de Oliveira extended his action throughout the world by helping establish independent associations inspired by the same goals and sharing the same ideal.
At the same time he encouraged and supported organizations with similar goals existing in other countries, tending to form a broad front to combat the Revolution. Such a front would bring together all those who oppose the destruction of any part, however small, of the sacred edifice of the Church or the likewise sacred pillars of Christian civilization.
*
Given the different materials employed in this work it became necessary to adapt the spoken language to written language and also to unify various texts, offering the reader a single style by presenting the texts as much as possible as phrases uttered or written in the first person by the author, thus highlighting the autobiographical nature of the whole. This editorial license in no way diminishes or impairs fidelity to the documents that served as the basis of this compilation; indeed, our earnest commitment to authentically reproduce the meaning of the narrations made by Plinio Corrêa de Oliveira is kept throughout the work. Accordingly, the colloquial character of this text was also kept wherever possible, as it is not intended as a piece of literature but to be easily assimilated by the reader. For readability purposes, on rare occasions we also took the liberty of introducing short sentences to make a harmonious transition between one subject and another.
From Part Ten onward, as the events are closer to the present day and somehow the autobiographical narrations made by Plinio Corrêa de Oliveira in his lectures became less frequent, some of the autobiographical tone that pervades these pages gives way to narratives and comments on current events, always made by him.
All of the vast and invaluable documentation employed is meticulously indicated in footnotes, which also contain clarifications by the compilers.
It would be well to keep in mind the meaning of some oft-repeated acronyms. For this end, please see the Chart of Bibliographical Abbreviations, below.
The public documents and other texts by Plinio Corrêa de Oliveira quoted throughout this work can easily be consulted at www.pliniocorreadeoliveira.info.
*
We hope this narrative in autobiographical form will enable the reader to appreciate the grandeur of this illustrious Brazilian who so honored our country and yet whose name and lifework are often the objects of a conspiracy of silence within our borders. In contrast, in cultured nations of the northern hemisphere he is renowned as an intellectual, a Catholic, and a man of action.

Having enthusiastically taken up the task of continuing his work, the directors and volunteers of the Plinio Corrêa de Oliveira Institute thus render him this tribute of justice on the twentieth anniversary of his death.

São Paulo, September 8, 2015
Feast of the Nativity of Our Lady

Plinio Corrêa de Oliveira Institute

L’Unione sovietica è stata sicuramente il paese che nel XX secolo ha più investito nei progetti educativi al fine di costruire l’identità di un cittadino impegnato nella vita pubblica e dedito al lavoro collettivo. Scopo del presente volume è quello di studiare il tema della formazione del cittadino sovietico grazie all’utilizzo di una molteplicità di fonti inedite. La ricerca si sofferma in primo luogo sulle vicende dell’insegnamento della storia e dei principi costituzionali, qui ripercorse sulla scorta di un’ampia analisi della manualistica e dei libri di testo in uso nelle scuole prima e dopo la Rivoluzione d’ottobre; approfondisce le pratiche educative e le forme d’indottrinamento patriottico riservate ai fanciulli e ragazzi abbandonati, o ai figli di donne recluse nei Gulag e rinchiusi negli orfanotrofi di Stato; ricostruisce altresì la complessa evoluzione della psicopedagogia sovietica (pedologija) e le vicissitudini che contrassegnarono gli specialisti di tale disciplina negli anni delle purghe staliniane, illustrando il fondamentale ruolo esercitato dal noto pedagogista Anton S. Makarenko dopo il fallimento del modello educativo di stampo collettivistico; analizza, infine, le origini e gli sviluppi di un ben delineato filone di letteratura per l’infanzia, con i suoi piccoli eroi, i suoi personaggi negativi, le sue storie talora profondamente drammatiche, le forti immagini della violenza e della guerra.

1944. június 29-én, 75 évvel ezelőtt, légiriadók közepette avatták fel Dunakeszi harmadik katolikus templomát, az akkori Műhelytelepen (ma: Gyártelep). A Jézus Szíve-templom története azonban jóval korábban kezdődött, akkor, amikor 1926-ban megnyitotta kapuit a Magyar Királyi Államvasutak új főműhelye, amelynek munkásai – a főműhelyfőnök, Lányi Ferenc vezetésével – két évvel később megalakították egyházközségüket. A miséket eleinte a kultúrházban, majd az iskolában létesített szükségkápolnában tartották, de soha nem mondtak le arról, hogy saját templomot építsenek. Az 1944-ben felszentelt Jézus Szíve-templomban azóta is élő, összetartó közösség működik, amely napjainkban is segíti a híveket a hitéletben és dolgos mindennapjaik során.

Que retenir de Paul Marion (1899-1954) ? En proposant une biographie politique de son itinéraire tourmenté, l'auteur entend mettre en évidence ses ruptures et ses basculements politiques multiples.
Marqué par l'expérience de la Première Guerre mondiale, Marion poursuivra toute sa vie un objectif de renouvellement générationnel à travers un parti ou un mouvement qui sera capable de rassembler les jeunes qui rejettent le « vieux système parlementaire ».
Il passe donc près de 8 ans au sein du Parti Communiste Français. Déçu par son expérience en U.R.S.S, il rejoint les néo-socialistes et multiplie les tentatives pour mettre sur pied un mouvement révolutionnaire et original qui rassemblerait les jeunes de sa génération. La montée en puissance des nazis en Allemagne et des fascistes en Italie, ainsi que les émeutes du 6 février 1934, radicalisent sa pensée politique. Ce rassemblement doit se faire sur une base autoritaire et national. Il théorise ses premiers projets de jeunesse unique. En 1936, il rejoint le Parti Populaire Français de Doriot, en qui il croit voir enfin ce parti tant attendu. Mais, déçu par Doriot, il le quitte en 1939. Il va finalement rentrer au gouvernement du régime de Vichy, la Révolution nationale représentant enfin le renouvellement politique espéré. Ce sera un échec.
Dans cet itinéraire complexe, son rôle de propagandiste est une constante. Il met son art de la propagande au service des partis et régimes auxquels il adhère, de la section Agit-Prop du P.C.F au secrétariat général de l'Information et de la Propagande du régime de Vichy. Pour lui, la propagande doit servir de point d'appui au pouvoir ou au parti qu'il sert. Son cheminement intellectuel le conduira à mettre en place, sous Vichy, un système de propagande sophistiqué et unique visant à l'encadrement total de la société. Cette tension entre un itinéraire complexe et la propagande, ligne directrice de sa vie politique, constitue le cœur de ce mémoire.

SOARES, Catarina – “Escritos e imagens: o processo de construção de memórias do Museu de Etnografia e História do Douro-Litoral do Palácio de S. João Novo.” In ROSAS, Lúcia; SOUSA, Ana Cristina de; BARREIRA, Hugo [Org.] – Genius Loci: lugares e significados. Breves reflexões. Porto: Centro de Investigação Transdisciplinar Cultura, Espaço e Memória, 2016, p. 115. ISBN 978-989-8351-52-4.

In the XXth century, the Palazzo Priuli Baldan in Piove di Sacco underwent at terrible period of decadence. Between the desire of the Municipality to make it a public building and the impressive efforts by the Soprintendenza of restoring it, the historical building could not avoid the dissemination of its artworks, the selling of all elements of cultural importance, the disastrous annihilation of its garden, and even a probably fraudulent fire.
After the second world war, the nearby area of the Palazzo was converted into a steel foundry. Later, the main portion was converted into a shop. The civilization of the villa had meanwhile almost totally disappear.
Today, the Baldan family keep it in decorous conditions and open it to the public.

Valoarea istorică a memoriilor din " lumea celor mici ". Cazul Neculai A. Caba Perioada interbelică reprezintă un topic intens dezbătut în România, probabil unul dintre cele mai frecventate subiecte interzise sau abordate într-o cheie strict ideologică în perioada comunistă. Efortul recuperator început în 1990 i-a adus pe intelectuali în postura descoperirii şi promovării în atenţia publică, de cele mai multe ori într-o manieră entuziastă, a unei epoci pe care so contrapună celei comuniste. Percepţia României dintre anii 1918 şi 1940 a oferit mutaţii succesive, oscilând între imaginea unui stat aflat pe drumul europe-nizării şi aceea a unei societăţi seduse de ideologii extremiste. Aglomerarea de memorii, monografii şi studii a creat impresia unei saturaţii în care, cel puţin din perspectiva istoriografiei, cu greu se mai pot identifica teme de cercetare. În realitate lucrurile stau cu totul altfel. Istoriografia perioadei încă aşteaptă monografii despre oamenii politici ori lucrări referitoare la viaţa cotidiană a oraşelor sau despre realităţile lumii rurale. Orice nouă sursă, care introduce informaţie în circuitul ştiinţific, poate deschide sau completa subiecte încă timid reprezentate. Dacă viaţa urbană a României din anii '20-'30, poate fi reconstituită mai facil pe baza lucrărilor de memorialistică sau a presei vremii, lumea satului a rămas încă o ecuaţie cu multiple necunoscute pentru istorici. Dincolo de activitatea şcolii gustiene, sursele despre satul românesc interbelic sunt sporadice. Rata analfabetismului foarte ridicată, precum şi condiţiile grele ale vieţii de zi cu zi au făcut ca astăzi să ne parvină un număr restrâns de mărturii lăsate de ţărani, despre perioada respectivă. Printre acestea se numără şi manuscrisul lăsat de Neculai Caba, un ţăran cu şapte clase din Darabani (la acea vreme comună, astăzi oraş în nord-estul extrem al României, pe malul Prutului). După cum vom vedea, cu toate micile stângăcii de exprimare, a unei oralităţi intrinseci, memoriile denotă o auten-ticitate reală, o prospeţime zguduitoare şi o claritate surprinzătoare ...

https://doktori.hu/index.php?menuid=193&lang=HU&vid=23181

különösen:
http://doktori.btk.elte.hu/folk/paalzsuzsanna/tezis.pdf

IN ENGLISH:
Short summary
of the PhD. thesis from Mrs. Zsuzsanna Paál:
“A rural society on its way to urbanisation?"
The thesis follows with attention the process of cultural changes in a (non-Hungarian) European
region. As a consequence of the European unification and under the pressure of the accelerating
modernisation Italian peasant families have gone through a radical change in their way of life.
This thesis reveals through case studies the life of a micro-region of northern Italy perhaps last in
the urbanisation proceses - the villages in the vicinity of Padova.
The five chapters of the thesis give the reader an insight into the rural economy and social life of
the "proper peasants" in the Padova region.
Certain social, historical statistical and demographical phenomena are also discussed from the
viewpoint of the north - south comparison (second chapter) in order to put the problems of the
Padova micro-region into broader context. The thesis follows life histories of whole families
throughout the 20th century (first chapter) by using the family history method widely accepted in
social sciences. The ethnographical collection - which serves as a basis for further examination -
consists of a series of in situ collected an later edited oral presentations of family stories (third
chapter). The interviewees speak about a sinking world in which they spent the majority of their
lives and which is on the brink of disappearence against their will. However they are able to
speak about it in a rich and undistorted way. During the reading of citations from these persons -
frequent in he thesis - one can feel their sublime spirit. The author presents in the fourth chapter
the atmosphere of the traditional kinship families and the many divergent transitional ways of life
after its decay while the subjects of household and its surroundings, foodstuff, kitchen, trousseau
and clothing are discussed in the fifth chapter.
The author wishes to express and emphasize her view - even by putting a question mark into the
title of the present thesis - that the changes are uneven: the traditional (kinship) attitude to life
and the material culture which manifests itself in economy and in everyday objects fade away at
very different speed. Although one can still find a few examples of surviving material culture and
gastronomy (like home-made cheese) the case studies point to the conclusion that changes in
attitude and mentality are much slower than those related to material culture. As a consequence
of this we are witnesses of a change which is vitually fast but in fact it is much slower than it
seems to be.
The thesis offers the possibility of comparison to other European regions in many fields of
interest. Such question for example is a private life issue which fundametally affects one`s whole
life: male peasant youngsters from well-to-do families face difficulties in finding proper partner
for marriage in the 20th century. An another issue can be the appearance of "leading a double
life" in different European regions.
In the summary of the thesis Paál tries to define the relative position of the Padova region rural
society compared to other European ones, and gives a more flexible interpretation for the terms
of "eastern" and "western" types of rural communities.

Budapest, 2003

Resumen La política hoy en día está plagada de trincheras. Parece que, con el triunfo del pensamiento único neoliberal y la manifiesta "confusión de la época", la izquierda esté abanderando la lucha contra el fantasma del fascismo. Un fascismo espectral, un fascismo que cuando tratamos de asir se esfuma entre nuestros dedos... El producto de ello es un fuego cruzado incesante que marca, etiqueta y desprecia a todo aquel que se mueva por fuera de los límites de lo posible, lo políticamente correcto. El frentepopularismo resurge hoy más fiero que nunca contra un enemigo inexistente, haciendo de la sospecha infundada del Pasolini más pesimista, una sospecha reveladora y revelada, mesiánica y vigente. "Io profetizzo l'epoca in cui il nuovo potere utilizzerà le vostre parole libertarie per creare un nuovo potere omologato, per creare una nuova inquisizione, per creare un nuovo conformismo. E i suoi chierici saranno chierici di sinistra" (Pier Paolo Pasolini, Radio Radicale, 1975). Es la tarea de nuestro tiempo dar sentido a aquellos conceptos y categorías que se han desdibujado con un cortoplacismo y torpeza sin parangón. Llamemos a las cosas por su nombre. Este breve artículo pretende explicar sucintamente aquellas bases doctrinales, es decir, aquellos axiomas sobre los cuales descansa el fascismo clásico (comprendido entre 1919

Plinio Corrêa de Oliveira’s providential political discernment stands out among the many qualities of his rich and multifaceted personality. He made countless prognoses and predictions on most varied subjects, usually coupled with timely warnings or denunciations in defense of the Church and Christian civilization. Over time, unfolding events confirmed his predictions recorded in books or published on the pages of Legionário (1929-1947), Catolicismo (1951-1995), Folha de S. Paulo (1968-1990), and other publications.
Many of these predictions seemed so improbable to his contemporaries - and sometimes even outlandish - that their fulfillment caused absolute stupor in people who knew about them. In upright souls, it caused not only amazement but also gave rise to legitimate and warm admiration.
Yet, Plinio Corrêa de Oliveira was one of the most discussed and misunderstood personalities of the 20th century. Among revolutionaries of all hues, that misunderstanding often took on the character of veiled or overt hatred. At times, they expressed that hate through orchestrated campaigns of silence about him and his work, and at times through virulent attacks and media slander to present him as a person whose national and international projection was not based on solid rational foundations. He was thus the object of persecution and insult.
Therefore, nothing is more suitable than showing how few of our contemporaries possessed the vast natural and supernatural resources that Divine Providence lavished on him, making him worthy of well-deserved admiration and adhesion.
In this sense, I wrote a series of articles in Catolicismo proving how his denunciations were timely and his predictions correct concerning several events that marked the history of the 20th century. While there is still a lot to show about this matter — and I am preparing a study on this subject — several friends urged me to publish a collection of these articles (totaling twelve) to give the public a heads-up on this fascinating topic. It will help correct the distorted view that influential media sectors have circulated about Plinio Corrêa de Oliveira. It will also show how logical, wise, and well-deserved is the enthusiastic adherence that members, supporters and friends of the worldwide family of souls of the TFP and related entities have given him for decades.
To present this collection, I submitted all articles to an editorial review, updating them on necessary points, grouping them by themes, ordering them in an adequate sequence for continuous reading, and suppressing repetitions, as they often were published with long intervals between them.
I unpretentiously offer this work to our readers as a tribute to the great thinker, Catholic leader and man of action whom history will undoubtedly recognize as one of the all-time great luminaries in the firmament of the Church and Christianity.

Juan Gonzalo Larrain Campbell, São Paulo, December 13, 2000

ABSTRACT: The historical study of the Balkan Wars of 1912-1913 has been traditionally explained from the political, diplomatic and military point of view, whereas its analysis is mainly absent in the Spanish historiography. The latest contributions have made it possible to progress in relation to the concept of “war culture”, going more in depth into the sociocultural elements of the conflict. Thus, the aim of this study is to research on the collective imagination that the Spanish society of the moment might have developed about these wars and media he used as a reference………………….……RESUMEN: Tradicionalmente el estudio histórico de las guerras balcánicas de 1912-1913 ha sido explicado desde el ámbito político, diplomático y militar, mientras que su análisis se encuentra prácticamente ausente en el campo de la historiografía española. Las últimas contribuciones han permitido realizar avances en relación al concepto de “cultura de guerra”, profundizando en los elementos socioculturales del conflicto. De este modo, el objetivo del presente trabajo pretende abordar el imaginario colectivo sobre estas guerras que pudo desarrollar la sociedad española del momento y los medios de información/comunicación de los que se sirvió.

Una obra auspiciada por «Cubanos Desterrados», Miami - New York, septiembre 1990

En memoria de aquellos incontables catolicos -muchos de ellos jovenes- que cayeron asesinados en el «paredon» castrista, mientras proclamaban su Fé con el grito "! Viva Cristo Rey! ¡ Abajo el comunismo !"
La agrupación "Cubanos Desterrados ", patrocinadora de la presente obra, formula votos para que el exilio cubano comience, cuanto antes, una filial cruzada pidiendo que la Iglesia Católica inicie el proceso de canonización de esos
héroes de la Fe.
Sobre esos mártires cubanos, ha bajado un pesado manto de olvido. Ellos merecen no solo ser recordados ... Además, nuestros corazones aspiran ardientemente a verlos colocados por la Santa Iglesia Católica, como nuestros oficiales intercesores celestiales. Así, a través de los tenues -pero indestructibles- hilos de la oración, los cubanos podremos pedirles que nos obtengan de Dios, por intercesión de la Santísima Virgen de la Caridad del Cobre, la liberación total y urgente de la querida Patria.
Estamos seguros que el martirio de estos hermanos, cuya memoria el tirano y sus secuaces tienen empeño en sepultar, no posee menos valor que el de las víctimas de las persecuciones romanas en el Coliseo, o el de aquellos mártires mejicanos de comienzos del siglo XX; uno de los cuales, el admirable Padre Pro, fue recientemente beatificado por S.S. Juan Pablo II.

Organisation pacifiste née officiellement en mars 1936 sous la patronage illustre du ministre radical Pierre Cot, et du conservateur anglais Lord Celcil, elle est en fait  initiée par le kominternien Willy Münzenberg et l'un de ses disciples (Louis Dolivet). Le Rassemblement Universel pour la paix prétend rassembler tous les pacifistes dans le monde. En septembre 1936, au congrès du Heysel, l'organisation internationale revendique 400 millions d'adhérents. Dans les faits, ces adhésions sont pour la plupart collectives et très rapidement, les pacifistes sont de plus en plus divisés face à la montée des tensions. En France, après une sorte d'apogée en 1937 (le pavillon de la paix de l'exposition universelle), des départs massifs sont enregistrés l'année suivante (Munich). Le noyautage par les communistes, dans la continuité des congrès d'Amsterdam et de Pleyel (1932-1933) conduit en effet à une politique antifasciste que refusent les "pacifistes intégraux". De ce fait,  jusqu'au pacte germano-soviétique, dans une perspective d'intégration dans la société française, la présence des communistes est massive, notamment sur le plan des manifestations populaires. Mais le RUP s'inscrit également dans le cadre d'une action respectueuse de la vision pacifiste de la SDN où d'autres organisations de Front populaire (de plus en plus divisés) jouent aussi un rôle, avec des adhésions aux motivations différenciées. La branche française s'éteint logiquement en 1940 avec la défaite face à l'Allemagne.

Article en ligne sur Persée : http://www.persee.fr/web/revues/home/prescript/article/mat_0769-3206_1993_num_30_1_404091

The authorities of Polish People’s Republic towards Jasna Góra Monastery in 1945–1989

Years of the Polish People's Republic existence were characterised by hostile state policy towards the Catholic Church primarily due to ideological reasons. Jasna Góra Monastery, as the most important centre of the Marian cult in the country and a destination of the pilgrimage movement, very often found itself in the middle of the conflict. This sanctuary became a ‘pillar’ of the Catholic faith and was an object of special interest of the state and party institutions which undertook restrictive and repressive actions.
The ceremonies organised by Primate August Hlond in 1946 were the first signal showing the strength of the sanctuary’s impact on the society after the World War II. Since they were attended by many people, the communists began to use different measures to limit the pilgrimage movement, e.g. they increasingly prevented the transport of pilgrims by rail. The range of repressions was extended over time. In 1949, a symbol which was  used by the Order of St. Paul the First Hermit (also called Pauline Fathers) and interpreted as the flag of the Vatican State became a pretext. A financial penalty was imposed. A propaganda campaign against organising pilgrimages of children and youth was initiated. An obligation to obtain administrative permits for pilgrimages, of which the authorises took advantage very often, was introduced. The administrative authorities imposed additional taxes on the monastery, which was to limit its financial independence. Activities aiming at intimidating the monastic community even by initiating arsons and thefts took place as well. The authorities personally attacked monks who performed important functions in the monastery. Among them was Father Kajetan Raczyński, prior of the monastery. The pretext was the content of sermons, which were interpreted as politically hostile.
In the early fifties, the authorities of Częstochowa began to realise the vision of a new town, wishing to give it a labour character and rejecting the pilgrimage traditions. The Steelworks named after Bolesław Bierut was to become a counterbalance for the Jasna Góra Monsatery. Events aimed at disrupting the prayers were started to be organised near the sanctuary. Two small seminaries led by the Pauline Fathers – in Cracow and Częstochowa – were also closed down.
The Pauline Fathers showed a brave attitude in the face of the arrest and imprisonment of Primate Stefan Wyszyński. They organised daily prayers, which was impressive when most of the Polish Church hierarchs were terrified of the threat of further repressions. An important activity of the Order was the organisation of an exhibition on the 300th anniversary of Jasna Góra’s defence against the Swedes. The Pauline Fathers displayed the portrait of the imprisoned primate and did not remove it under the pressure of the authorities. The monks started a close cooperation with the ‘Eights’ – a group of women who cooperated with Primate Wyszyński. In 1956, the Pauline Fathers, in consultation with the imprisoned cardinal, organised the celebration of the 300th anniversary of the Vows of Jan Kazimierz. The ceremony which alluded to the times of the Swedish Deluge and corresponded to the present day – to the situation of Poland deluged with atheism – was attended by huge crowds. The security apparatus began intensive work, aimed, among other things, at creating an agency network and installing eavesdropping equipment. The selected monks were put under careful surveillance.
The events of October 1956 only seemingly mitigated the authorities' actions against the Order all the more so given the fact that the released Primate founded the Primate’s Institute, where the ‘Eights’ worked. Jasna Góra became the seat of this new institution. In the monastery, preparations were made for the upcoming millennial celebrations of the Baptism of Poland (to be held in 1966), which were reflected in the Cardinal Wyszyński’s programme called the Great Novena. In response, various forms of pressure were applied on the organisers and pilgrims, and personal lists of pilgrimage participants were requested. The bans were imposed on tourist institutions, schools and universities as well as work establishments. Priests were summoned to religious departments and forced to give up their initiatives. Despite these pressures, representatives of various professional groups visited the sanctuary. They took part in services and conferences (where experts with alternative views to the communist propaganda spoke). In 1958, representatives of the public prosecutor’s office and the security service entered the premises of the Primate’s Institute. Many materials prepared for pilgrims were confiscated. Judicial proceedings were initiated against the employees and Pauline Fathers who defended the premises. At the same time, the Order was administratively charged with taxes, which was supposed to pave the way for taking over various properties to cover financial arrears owed to the state. The monks were accused of conducting illegal construction and renovation works, and in 1963, under the pretext of smallpox epidemic, attempts were made to eliminate the largest of the Polish walking pilgrimages - the Warsaw pilgrimage. Pilgrimages through Częstochowa were filmed and the pilgrims themselves were photographed. Competitive events that were supposed to draw the potential pilgrims’ attention away from the celebrations in Jasna Góra were prepared. The communists engaged party structures in the whole province. Sometimes these activities had nation-wide nature.
Nevertheless, the Church’s millennial celebrations were a success. In the same year, the party and state authorities decided to stop the pilgrimage of the Icon of Our Lady of Czestochowa, taking place in various dioceses. The painting was transported to Jasna Góra and there, under the pain of liquidation of the monastery, it was ordered to be kept.
The security apparatus that created the agency network worked intensively. It organised actions to slander individual monks and wanted to create conflicts within the Order. The atmosphere of disagreement between the Order and the Curia was built. The eavesdropping and inspection of correspondence were applied on an increasing scale, public speeches were recorded and their content was analysed, and information about the participants of the ceremony was collected. These actions had a long-term nature and brought more and more results, especially in the seventies, when they were the cause of a deep crisis within the Order. A few monks and people working in the monastery became secret collaborators of the Security Service. Their actions threatened the unity of the Pauline Fathers, put the Order in a very bad light and caused the need for external intervention, involving the authority of Primate Wyszyński and provoking the actions of Vatican institutions. However, thanks to the proper behaviour of the majority of the monks, the actions of Primate Wyszyński and later on the attitude of John Paul II, the crisis was finally overcome.  After the first pilgrimage of John Paul II, the communists made an attempt to separate the sanctuary from the town by building a highway in its vicinity. Bishop of Częstochowa Stefan Bareła began to protest against these actions. In the final phase of the construction of the road and the tunnel underneath it, a compromise solution was reached and isolation of the sanctuary was avoided.
The initiators of the ‘Solidarity’ movement also sought support in Jasna Góra. It was here that the activists of Częstochowa’s trade union structures took refuge just after martial law was imposed. In the 80s, Jasna Góra was a place of annual pilgrimages of farmers and workers. Numerous protests of the underground oppositionists began at the sanctuary. Paradoxically, the pilgrimages, during which patriotism and idea of freedom were manifested, became more and more popular regardless of repressions and restrictions. This is why, Tadeusz Mazowiecki, the first non-communist prime minister in many years, visited the Jasna Góra Monastery after Poland's transition to democracy in 1989. Eventually, comprehensive attempts to limit the activities of Pauline Fathers did not bring the expected results for the communists.

The article analyses the contents of Italian and Soviet textbooks of ancient and medieval history in order to compare not only the different views of the past and their use for ideoloagical objectives, which have been thoroughly studied by historians, but also the images of the ancient times and civilizations which were readily translated and popularized by both regimes in schools and throughout society.

The article deals with the poorly studied problem of the conflict between the Zionists and supporters of Jewish assimilation at the turn of the twentieth century. It attempts to describe the clash between two completely different views on the situation of Jews in Europe and two completely different visions for the future of this nation. These theoretical
political and social disputes set the tone for Jewish life before the outbreak of the First World War. In this way, the author indicates the issues that developed and took new forms in the years 1918–39.
This sketch summarises the changes taking place on the Jewish political scene, especially in Central and Eastern Europe. These changes were characterised by the growing strength and popularity of Zionism – an idea outlined by Theodor Herzl at the end of the nineteenth century – together with the simultaneous weakening and subsequent marginalisation of the hitherto predominant concept of the assimilation of the Jews.

Artykuł przedstawia jedną z możliwych interpretacji zjawisk związanych z pojawieniem się w Polsce epidemii HIV/AIDS. Zastosowana rama teoretyczna, to jest mechanizm kozła ofiarnego według Rene Girarda, ma na celu pokazanie powią zań pomiędzy zmianami ustrojowymi w początkach lat dziewięćdziesiątych ubie głego wieku, a reakcjami społeczeństwa w obliczu nowego niebezpieczeństwa. W strategiach przyjmowanych przez społeczeństwa, które zostały dotknięte daną epidemią, zauważalne są pewne schematy podejmowanych działań. Artykuł swą część empiryczną opiera na wypowiedziach osób uczestniczących w tych wydarzeniach zarejestrowanych podczas innych badań oraz na przekazach medialnych-ich formie, stylu i treści. W pracy uwzględnione zostały również dane epidemiologiczne oraz skutki wykluczenia społecznego i samowykluczenia osób zarażonych.

Ontinyent disposa encara d’una bona mostra de ximeneres fabrils construides basicament en la primera meitat del segle XX. Corresponen a fabriques de ceramica, alcohol, textils i papereres. Es realitza una aproximacio al marc general de la industrialitzacio a Ontinyent, del periode on apareixen aquestes estructures, basicament referit al segle XX. A continuacio, hi ha una serie de fitxes individualitzades de cada ximenera, tant de les que han sobreviscut com de les desaparegudes.

The article discusses the question of whether there are two Russia's from a state-political point of view, and based on the analysis of specific facts, it is concluded that the view of the two Russia's is a myth and does not correspond to reality.

Link open access for full text: http://hdl.handle.net/10216/86239

Mandada construir a 20 de março de 1725 por Pedro da Costa Lima, que
“pertendia inovar estas suas cazas em que vive”, segundo a “planta e apontamentos feitos por António Pereira, mestre das obras da See” [do Porto], a Casa de S. João Novo, comummente conhecida por Palácio de S. João Novo, albergou em 1945 o Museu de Etnografia e História do Douro-Litoral. O museu foi encerrado ao público em 1992, por motivos de segurança e, hoje, permanece ainda uma parte do seu antigo espólio no interior da arquitetura em ruínas.
No âmbito do estágio curricular do Mestrado em História da Arte Portuguesa da FLUP com a Direção Regional de Cultura do Norte, e justapondo aqueles dados, verificámos a existência de um hiato temporal entre 1725 e 1945, constituindo-se um período fantasma na história artístico-construtiva e dos usos da Casa de S. João Novo.
Deste modo, e através do desenho dum quadro genealógico do morgadio de S. João Novo, foi possível a construção do percurso desta casa nobre. Simultaneamente, o contrato para início de construção da obra levanta questões relativas às pré-existências da Casa de S. João Novo, leitura essa que, conjugada com documentação inédita, nos permitiu reformular a história artístico-construtiva desta arquitetura.
Simultaneamente, a partir da consulta do fundo documental inédito do antigo museu e do seu cruzamento com publicações da época, apresentamos o primeiro estudo histórico integrado do antigo Museu de Etnografia e História da Província do DouroLitoral.
Nesta investigação exploramos a temporalidade de uma arquitetura nobre, os testemunhos de uma família que influenciou a história da cidade. Sistematizamos, refletimos e questionamos uma memória de natureza fragmentada do museu e definimos novos campos de abordagem e novas linhas de investigação.

Palavras-chave: Séculos XVIII-XXI; Casa de S. João Novo; Museu de Etnografia e História do Douro-Litoral


Ordered to being built at March 20th, 1725 by Pedro da Costa Lima, who “whished to innovate the houses he lives in”, according to the “plan and notes made by António Pereira, master of works of the Cathedral” (Porto), the House of S. João Novo, commonly known as the Palace of S. João Novo, hosted in 1945 the Museum of Ethnography and History of DouroLitoral.
The museum was closed to the public in 1992 for safety reasons, and today a part of its former estate remains within the architecture in ruins.
By means of the knowledge obtained from a curricular internship at FLUP's Master degree program in History of Portuguese Art in collaboration with the Direcção Regional da Cultura do Norte, plus data collected throughout this investigation, we have gotten to the conclusion that there is a "ghost period" in the artistic and constructive history of the House of S. João Novo, as well as of its uses, that comprehends a temporal gap extending from 1725 to 1945. Therefore, we have elaborated a genealogical grid of the S. João Novo's primogeniture, which allowed us to shed some light onto the missing history of this noble house.
Simultaneously, the contract that set the scheduling of the beginning of its construction raises some questions relatively to the previous existences of the Casa de S. João Novo, a piece of literature that, when confronted with inedit documentation, allowed us to reinterpret and rewrite the artistic and constructive history of the architectural work in question.
Consulting the inedit documental fund of the now-gone museum and crossing such information with specialised literature produced at that time, we present the first historically integrated study of the preterite Museu de Etnografia e História da Província do Douro-Litoral.

Keywords: XVIIIth-XIXst Century; House of S. João Novo; Museum of Ethnography and
History of Douro-Litoral;

Artykuł porusza słabo rozpoznany problem konfliktu między syjonistami a zwolennikami żydowskiej asymilacji na przełomie XIX i XX w. Stanowi próbę opisu starcia dwóch zupełnie odmiennych poglądów na sytuację Żydów w Europie i dwóch całkiem różnych wizji przyszłości tego narodu. Teoretyczne spory o charakterze politycznym i społecznym nadawały ton życiu żydowskiemu już przed wybuchem I wojny światowej. Autor wskazał
tym samym problematykę, która rozwijała się i przybierała nowe formy w latach 1918–1939. Przedstawiony szkic streszcza przemiany zachodzące na żydowskiej scenie politycznej, szczególnie w Europie Środkowej i Wschodniej. Przemiany te charakteryzował wzrost siły i popularności syjonizmu – idei nakreślonej przez Theodora Herzla u schyłku XIX w. przy
jednoczesnym słabnięciu, a następnie marginalizacji dominującej do tej pory koncepcji asymilacji Żydów.