COMMUNITY ACTION PROGRAMME TO COMBAT SOCIAL EXCLUSION 2002-2006 TRANSNATIONAL EXCHANGE PROGRAMME: PHASE II

COMBATING SOCIAL EXCLUSION OF ETHNIC MINORITIES & IMMIGRANT COMMUNITIES THROUGH CULTURE VS/2003/0644

NATIONAL REPORT OF GOOD PRACTICE

POLAND

Prepared by

NICOLAUS COPERNICUS UNIVERSITY

November 2004 Torun, Poland

1 1. INTRODUCTION Poland is a country where ethnic and national minorities constitute about 3% - 4% of the total population (38 millions). According to the Ministry of Interior and Administration's data, Poland is inhabited by the representatives of nine national minorities: Byelorussians, , Lithuanians, Germans, Armenians, Russians, Slovaks, , Jews and four ethnic minorities: Karaites, Lemkos, Roma, and Tatars. Except for large-scale national minorities: Byelorussians, Ukrainians, Germans, Lithuanians and others there are some groups which at the moment consider themselves as : , old Armenians, Tatars and Masurians. Analysing the question of “strangers” in Poland today, we should also take into account a small number of immigrants and refugees. Such groups have been appearing in our country since the beginning of the nineties. According to the Nationwide Census which was carried in the year 2002, in Poland live: Bulgarians, Italians, Greeks, Americans, Frenchmen, and Vietnamese. Kaszubians and are Poles with strong self-feeling of alternation of their regional cultures1. Most of national minority organizations emphasize that data from the last census aren’t really reliable. To the question of nationality, only one answer could be given. While, in their opinion, a large number of these organizations` members see themselves as Poles at the same time. Further, numerous refusals to enter other nationality than Polish were noted down. Nationality of many people was not specified (774 885) or only `not Polish` nationality was entered (4227).A big number of people were not included in the research. This is the source of differences between the Nationwide Census and the real number of minority members. Because of this, not only the register but also the estimated data are given in the text. The estimated number of minorities: Byelorussians 500.000 Ukrainians 300.000 Germans 300.000 Lemkos 30.000 Czechs 3.000 Slovaks 20.000 Jews 7.000 Armenians 7.000 (without new immigration)

1 Nationwide Census 2002 data.

2 Lithuanians 20.000 Gypsies 30.000 Karaites 180 Tartars 7.000 The issues of indigenous minorities and immigrants are closely connected, so it seems that the basic question for such groups is the formal law, regulating their privileges and duties in our country. The persecutions of the former regime towards minority groups depended on the size of minority population. This situation changed in 1989 when the new law on associations was passed. The next step was made in 1998 – but regulations dealing with foreigners are seen by them as non-practical and complicated, which make handicaps as for permits for legal stay and work in Poland. The next significant question is ethnic stereotypes and prejudices. For example, a Ukrainian minority counts about 180 thousand people. They live on its indigenous territories in the southeast Poland and on the Western and North terrains incorporated in the country after the Second World War. They did not choose the latter place of settlement - as the effect of the so-called "Action W» (1947) and up to now it is felt as strange for them. My findings from 1992 – 1995 show that the negative opinions held so far are but partly modified by daily contacts. A positive feature, which seems to if shake the prevailing Polish stereotype is, for e.g. instance the diligence of the Ukrainians. Nevertheless, many of the formerly circulating stereotypes have survived and are still pretty lively. Everyday coexistence, not the media relations, is the best way to accept the “strange”! But we should have no stereotypes towards new “strangers” – immigrants. A few newcomers from India, Vietnam, Pakistan, Africa, former Yugoslavia or USSR ore only “drop in the sea” of our ethnic questions. But, as I mentioned above, such a sea seems to be rather an inner lake…. Nevertheless, bad stereotypes might create social attitudes, unacceptable in modern world: racism, xenophobia, and nationalism. States and nations of the early 21st century are not immune to such illnesses. If something like distinct inter-group conflicts do happen, the ethnic factor should play a secondary role, whereas, there appear tensions of universal character, which occur in every community: family and neighbourly problems or disputes between the employer and the employee. The third question is schooling. Part of groups mentioned above, some folk and ethnic ones until this moment have not tried to open schools different from the Polish ones, neither have they demanded to teach local traditions. During the communist period only some of ethnic minorities had a privilege to... own schools and cultural organisations. It seems that the role of schooling in maintaining national identity is significant. But at the beginning of political breakthrough in Poland Germans had problems with their learning and teaching; Gypsies still do not have their own system of schools and their cultural transmission still keeps a very traditional way, with some help from the

3 Catholic Church. Compulsory elementary education for immigrants’ children is retained to fulfil international law, standards of, but sometimes practice in Poland is rather different. The next important question for all immigrant and minority groups can be lack of formal contacts with many of migrant countries. Additionally, we have no embassies, no acceptable number of translators and specialists in cultural differentiation of newcomers. It's obvious that the possibility of foreign contacts and aid in reinforcing group identity is very desirable - in the case of our desire to see Poland as a country rich in cultures. The ethnic richness could be a treasure – it seems there is a good moment to be gifted.

4 2. INDIGENOUS NATIONAL END ETHNIC MINORITIES AND THEIR CULTURAL ACTIVITIES Byelorussians are a national minority traditionally resident in a Podlaskie province. The size of this group, according to many sources, can estimated at 200 000 to even 400 000 people. By the results of Nationwide Census, the Byelorussian minority was background declared by 47 6402 citizens of Poland. Most of them (over 46 0003) inhabit Podlaskie province. They also live in: Mazovian, Warmia and Mazury, Lubelskie, Pomeranian and also in West Pomeranian provinces. The Byelorussian minority of Podlaskie province is mostly accumulated in the South- West part of this province. This group makes up almost 40 percent of people of Hajnówka administrative district. Between Hajnówka and Bielsk Podlaski there are four communes in which the Byelorussian minority is dominant constituting almost 80 percent of the local population. The Byelorussian community is a significant political power in the Podlaskie province. They have representatives in local authorities and they create the majority in the councils of some districts and communes. There are two members of the Parliament and one Senator from the Belarusian minority (all from SLD-UP). The Byelorussian language is taught to 3 664 pupils in 40 public schools.4 Nearly all teachers are qualified to teach the Byelorussian language, since they are graduates from higher philological studies. The majority of this group cultivates Byelorussian culture and tradition. As a proof we can regard the fact that a lot of Byelorussians are members of organizations which make a great number of cultural festivals. Majority of Byelorussians are members of the Polish Autocephalous Orthodox Church. The main organizations: Byelorussian Association in the Republic of Poland, Programme Council of the “Niwa” weekly magazine, Byelorussian Social and Cultural Society, Byelorussian Literary Association “Białowieża”, Byelorussian Democratic Union, Byelorussian Youth Union. Major press titles: the “Niwa” – weekly magazine, the “Czasopis” – monthly magazine, “Byelorussian Historic Notebooks” – semi-annual magazine. Major cultural events: Byelorussian Youth Music Festival “Basowiszcza”, Festival of “Byelorussian Song” in Białystok, Byelorussian Cultural Festival in Białystok, “Kupalle” Holiday in Białowieża.

2 Data from www.mswia.gov.pl 3 Ibidem 4 Ibidem

5 Czechs – the minority, which counts, according to many sources, from three thousand to four thousand people. In Nationwide Census, Czech nationality was declared by 3865 citizens of Poland. Representatives of Czechs minority resident in: Łódzkie, Silesian, Lower Silesian and Mazovian provinces. Mainly settled in the area of Kłodzka Valley and in Zelów (near Piotrków Trybunalski). The first groups of Czechs came to Poland starting from the 16th through the 18th centuries. They were mainly Evangelists who had to flee their country from religious persecutions. In the first half of the 17th century and the second half of the 18th century further emigration waves had place. Czechs created well organized centres in Wielkopolska and Silesia. Some 38 thousand of Czechs lived in the Second Republic of Poland (1931 Census). Most of them were handicraftsmen and workmen. A Czech minority didn’t take part in Polish political life. However, it is essential to continue their traditional and national character. There were Czech’s schools in Volhyn, Czech’s Matrix School and other local organizations like Agriculture Society and Sport Association “Falcon”. Czechs who live in Poland are traditionally Evangelic. Main organizations: Representatives of Czechs minority act in Czech Club in Gęsiniec at the Slovak Association in Poland and at Evangelic parish in Zelów. Major cultural events: Theatrical Festival the» Without Borders” in Cieszyn. Karaites are the smallest ethnic and also religious minority in Poland. The number of Karaites is estimated at 200 people. In Nationwide Census, 43 citizens of Poland declared Karait nationality. Karaites dispersed mostly in Warsaw and its vicinity, Wrocław, Gdansk/ Gdynia/ Sopot agglomeration, and Opole. Karaites are a people of Turkish origin (people of Chazarchia and later Turkish kiptschak-polowets tribes). Comparatively small number of Karaites people came from Crimea to Halicz-Volhynia lands in XII-XI century. In the end of the 14th century, Karaites were settled in Lithuania by Lithuanian Prince – Witold. In 1397, Prince Witold moved few hundreds of Karaites families from Crimea and he placed them in Troki, a contemporary capital of the Great Principality of Lithuania. They made the personal security guard for him and his abode. The town was divided into two parts: Karait and Christian. Karaites were also settled in 32 other localities near the borders. Lithuanian Karaites were organized by the privilege given to them on 27th March, 1441, by Kazimierz Jagiellończyk. That law used to be granted to the communities of some towns by monarchs. It was provided many forms of freedom and, by rule, it was granted to Catholics, and exceptionally to Orthodox. Granting that law to Karait townspeople is the only known case of giving it to non-Catholics. Later, Karaites were given lots of

5 Data from www.mswia.gov.pl

6 privileges, lands and fields by great princes of Lithuania and Polish kings. The First World War's break out caused very important changes in Karaites life, especially moving the German-Russian front to East. Because, according to the Tsar authorities order, all population had to be evacuated far inside Russia against Germans, leaving all their belongings behind. People who came back home after the War found both material and legal conditions very changed. What was the most important is that they were divided by new borders. After the Second World War, most of Karaites lands were included in kolkhozes. Just after the War, Karait traditions were complied and cultivated almost immediately. Saturday and holiday masses and meetings were organized. The Youth Congress was held in December 1946 in Wroclaw. Yet, in years, situation was falling worse. The number of people who actively take part in religious and social events was decreasing. In the last years the Internet has had a great influence on creating and maintaining social ties among Karaites. This, in 2002, the attempt of teaching Karait language by e-mail was held. The Karait religion is based on the Old Testament, especially Decalogue with a rule and duty of individual and independent acknowledgment and interpretation. The latest supplements were accepted on condition that they weren’t contradictory to the Bible. Ecclesiastics are chosen and they lead collective prayers. All men take active part in prayers. They read or sing along the precise texts. Women are sitting in the other room, their participation in prayers is passive. Karaites use the moon calendar, in which a year has 354 days, 8 hours and 48 minutes (the sun year – 365 days and 6 hours). To compensate the difference of 10 days, 21 hours and 12 minutes, every two - three years there is a leap-year. In 19 years cycles, there are 12 ordinary years of 12 months and 7 bissextile years of 13 months. Karait language which is used by Lithuanian-Polish Karaites and people who live in Crimea Peninsula is one of Turkish languages. Main organizations: Polish Karaites Association, Karaites Religious Association in Poland. Lithuanians are a national minority. In the Nationwide Census, which was carried out in the year 2002, 56396 citizens of Poland declared their Lithuanian nationality. Over five thousand of them live in Podlaskie province. They also are found in: Mazovian, Warmia and Mazury, Pomeranian, West-Pomeranian and Lower Silesia provinces. In the municipality of Puńsk, the Lithuanians account for over 80 % of the local population and in effect they hold the majority of seats in the local government. They are also represented in the council of the Sejny district.

6 According to different sources, there are from 20 to 30 thousand Lithuanians in Poland.

7 Since until recently, Lithuanian language area has been much wider. The proofs of that are still visible in names of people who declare Polish nationality and the names of localities, rivers, lakes, forests, swamps, hills etc. In advantage Lithuanian minority is a native population, which has been settled in its historical abodes since The Great Principality of Lithuania times. The beginnings of Lithuanian colonization in Suwalszczyzna reach the first half of the15th century. They have a well-organized educational system. In 2003/2004 their mother tongue is taught at all levels of education in the total of 197 schools. They are attended by 720 Lithuanian children and adolescents. All teachers of the Lithuanian language have university diplomas. The Lithuanian minority is the only one in Poland which has chosen to teach almost all subjects in its native language as the main educational model. The majority of Polish Lithuanians are of Roman Catholic Church. Main organizations: Lithuanian Community in Poland, Association of Lithuanians in Poland, St. Casmir Lithuanian Society, Seina Foundation. Major press titles: the “Ausra” – biweekly magazine, the “Ausrele” – monthly magazine for children. Major cultural events: Folklore Fair “Zolines” in Puńsk, Rally of Lithuanians in Pszczelnik, Annual Festival of Barn Theatres in Puńsk, Midsummer Night in Puńsk, Sąskrydis – rally of Lithuanian music banks on the Gałduś Lake. Lemkos are national minority which is estimated, according to different sources, on the level of 10 to 20 thousand of people. Basing on Nationwide Census, this is a population of 5850 citizens of Poland. Lemkos live in: Lower Silesia province – 3082, Małopolska province – 1580, Lubuskie province – 784, Subcarpatian province - 147 and West- Pomeranian province – 66. They are Carpathian mountaineers of Russian and Wołoskie background who live on the Polish side of the Carpathian Mountains from Bieszczady to Beskid Sądecki. On the Slovak side they are settled to the Tatras area. The Wołoska migration theory is the most probable theory of this group origin, its native language, culture and customs. The theory assumes that, from the beginning of 12th century, along the main ridge of Carpathians, migration of Wołoskie shepherds had started from the contemporary Rumanian lands. During the migration, population was mixing with Russian people who lived in today’s Ukraine. They adopted Russian religion and culture. The wanderers reached Polish territory at the turn of the 13th and 14th century. In their migration to the West, shepherds reached the territory of the Silesia Beskid. But the further in Poland, the bigger influence on their customs Polish population had. The group that reached the furthest West couldn’t keep its ethnic and cultural character. Finally, the shepherds- wanderers they became settled farmers.

7 Data from www.mswia.gov.pl

8 In Lemkos cants, which are similar to Ukrainian language, many words occurring in Rumanian language can be found. But Polish, Slovak and even Rumanian influences are very noticeable too. It is still controversial if Lemkos cants are a separate language, suburban cants of Ukrainian language or just western inflexion of Russian language. As a result of the “Vistula” project of 1947, most Lemkos were resettled. Lemkos community is divided into two groups: Lemkos as a separated national minority and Lemkos as an ethnic group of Ukrainian nation. Lemkos language as a minority language is taught to 162 pupils in 21 schools by Lemkos Association and public schools.8 Lemkos are members of the Catholic Church of the Byzantine-Ukrainian Rite and Polish Autocephalous Orthodox Church. In terms of religion, Ukrainians residents in Poland are members of the Catholic Church of Byzantine-Ukrainian and Polish Autocephalous Orthodox Church. The main organizations: Union of Lemkos (supporting member of the Association of Ukrainians in Poland), Association of Lemkos, Association “Ruska Burska” in Gorlice, Society for the Development of Lemkos Culture Museum in Zyndranowa, Russian Democratic Circle of Lemkos “Hospodar”. Major press titles: “The Biesiada” – quarterly magazine, “The Zahoroda” - quarterly magazine, “The Watra” – quarterly magazine, “The Lemkiwska Storinka” – supplement to the Ukrainian weekly magazine “Nasze Słowo” (Our Word). Major cultural events: “Watra” in Zdynia, “Watra na Obczyźnie” in Michałków, “Kieresz” in Olechowiec, Meeting with the Land of Lemkos, “Od Rusal do Jana” in Zyndranowa. Germans are a national minority of 300-500 thousand people, inhabiting the Opolskie province, Silesian province, Lower Silesian province, Warmia and Mazury province and Cuiavian and Pomeranian province9. German occupation has left painful traits in social consciousness. Nothing weird, then that negative stereotype of a German prevailed just after the War. The compulsory expulsion of German population from Poland was decided by the decisions made in Potsdam.They affected near 3 million of Germans and they had great support in Polish society. That big number was caused by pushing western Polish border to Odra and Nysa rivers. In spite of this, it was difficult to imagine normal existence of two nations on the same land in those times. At present, in some municipalities of Opolskie province, Germans account for majority

8 Data from www.mswia.gov.pl 9 Data from Nationwide Census.

9 of the population and, consequently, play an important role in it self-government authorities. In this province, a German minority ranked the second in the last election to self-government authorities thanks to which its representatives are a co-ruling group in the province. Among all schools for national minorities, majority of them is teaching the . Total number of public educational institutions (kindergartens, primary schools, high schools and colleges) in which German language is taught as a native one is 325. They are attended by 37 thousand of pupils. Representatives of German minority are mostly Catholics, only some of them are Protestants (Evangelic-Augsburg Church). The main organizations: Union of German Social and Cultural Associations in Poland. There are 10 standing members of the Union: Province Board of the Social and Culture Society of Germans in Opole Silesia, Province Boards of the Social and Culture Societies of German in the Silesian Province, West-Pomeranian Province, Wielkopolska Province, Łódź Province, Lubuskie Province, Lower Silesian Province, Pomeranian Province, Province Board of the Union of German Associations in the former , Province Board of the Associations of German Origin Population in the Cuiavian and Pomeranian Province. There are also 7 associate members: Union of Silesian Farmers, Union of Silesian Rural Women, Silesian Medical Society, Silesian Singers’ Society, German Charitable Society in Silesia, German Educational Society, Union of the German Minority Youth in the Republic of Poland. Organization of the German minority operating outside the Union of German Social and Cultural Associations in Poland: Association of German minority in Olsztyn, Association of the Mazury Region, German Community “Reconciliation and Future”, Silesian Self-government Association, Eichendorff Institute, Association of Authors and Artist of the German minority in Poland based in Bytom. Major press titles: “The Schlesisches Wochenlblatt” – weekly magazine, “The Hoffnung” – monthly magazine, “The Masurische Storchenpost” – monthly magazine, “The Information and Cultural Bulletin” – bimonthly magazine, “The Cultural education Notebooks” – quarterly magazine. Major cultural events: Diocesan and Regional Harvest Home at Saint Anna Mount, Artistic Simmer of National Minorities in Olsztyn, Review of Choruses – Walce, Review of Folk Bands and Orchestras of the German Minority in Leśnica, Mazury Talks in Mrągowo. Roma are ethnic minority. In nationwide census which was carried in the year 2002 12 731 citizens of Poland declared Roma nationality.10 Representatives of Roma minority

10 According to different sources, there are from 20 to 30 thousand Roms in Poland.

10 resident in the: Małopolska province - 1 678, Lower Silesian province - 1 319, Mazovian province - 1 291, Silesian province - 1 189, Wielkopolska province - 1 086, Łódź province – 1 018, Opolskie province - 847, Subcarpatian province - 712, West- Pomeranian province - 699, Lubelskie province - 670, Cuiavian and Pomeranian province - 634, Warmia and Mazury province - 426, Podlaskie province - 365, Świętokrzyskie province - 338, Lubuskie province - 272, province - 187.11 Roma live throughout the country, with a significant majority residing in towns. They are made up of four groups: Polish Roma, Carpathian Roma, also known as Mountain Roma and the inter-linked groups of Kałderaszy (Kalderara) and Lowarzy (Lovara). The name of most of them is Roma. In Poland, they are often called Gypsies. The name “Roma” is a given name and it probably comes from the term “Adsincani” which implies to a Mediaeval sect from Byzantium. Its members lived wandering way of life and they were fortune-tellers. Roma came from India. But this fact was confirmed in Europe not before the end of 18th century. Later history of Roma is more investigated in more a detail. But even there, because of the lack of Roma historiography and much difference between each group, there are many speculations not enough verified. Roma came to Poland in 15th century. At the beginning, in late mediaeval times, they were welcome. Situation changed in the middle of 16th century because of the anti- Roma acts voted in Germany. Large groups of wandering Roma who were escaping from persecutions, showed in Poland. Their way of life: vagabondage, fortune-telling, reluctance to physical work, distinct cultural differences and conflicts with local population caused changing attitude to wandering Roma. It was connected with the change of attitude of local and central authorities. In the mid of 13th century almost entirely deterioration of Roma can be noted. Most of them moved to Russia. The new migration wave of Romani wanderers arrived to Poland in the '60s of the 19th century: Kalderava from Hungary and Romania and Lovara from Transylvania. Time of the Second World War was, for almost all Roma, the days of Hitler’s persecutions in which a lot of Polish Roma died. After the war, Polish Roma came back to the traditional way of life: they were wandering. However, the new political system and new ideology didn’t accept roving way of life. Communistic Polish authorities made lots of laws, which aimed to force a change in Roma’s life.

11 Data from www.mswia.gov.pl

11 Political changes in 1989 raised some vivacity among Roma. The international Roma Found was created in 1990. It started the edition of “Taboreska” magazine. The Forth International Roma Congress was held in the same year. This contributed to edition of new magazine called “Rrom p-o Drom” (Rom on the road), is still appearing. Culture and art of Roma are very interesting. Almost total leak of fine arts is Roma’s folklore characteristic. Folk music and poetry, music, fairy-tale, proverb – so oral forms of-written literature and music are the only ways of artistic activity of this group. About 70% of Polish Roma children regularly attend the school. However, in some communities majority of children ignore their school responsibilities. Generally, school attendance of Polish Roma students is low. Children often go on prolonged trips with their parents (accompanying them during e.g. house-to-house selling), therefore the weekends and holidays get lengthened beyond all means. Girls at age of 13 – 16 are already considered to be ready to make. After getting married, those young wives and mothers rarely go back to school. At present the most common occupation for the Roma is trade. Thanks to family connections in foreign countries, they make money on importing second hand cars, selling textiles, cotton, carpets and, for many years already, old junk and antiques. Some Roma people put their money into real estate investments such as shops, restaurants, real estates, and petrol stations. The most enterprising and wealthy Polish Roma aren’t the dominant group in the Polish Roma population. The majority of Roma lives from hand to mouth, without permanent employment, providing for their families by having odd jobs, working illegally or begging also with the help of their children. Majority of Carpathian Roma is included in this group - almost entire population of them suffers from unemployment and keeps alive thanks to social welfare. The Roma in Poland are mainly members of the Roman-Catholic Church but same members of this community belong also to Pentecostal Church and Jehovah's Witnesses. Main organizations: Central Council of the Romany, Association of the Romany in Poland, Association of the Romany National Minority “Roma Union” in Włocławek, Association of the Creators and Friends of the Gypsy Culture in Gorzów Wielkopolski, Association of the Romany in Krakow, Association of the Romany in Poland “Czechrań” in Bytom, Association of Polish Women in Krakow, Cultural Centre of the Romany – Social and Cultural Society based in Tarnów, Social and Cultural Centre of Gypsies in the Republic of Poland in Kędzierzyn-Koźle, Association of the Polish Romany in Szczecinek, Association of the Romany in the district of Nowy Sącz. Major press titles: “The Rrom p-o Drom” – monthly magazine, “The Dialog – Pheniben” – quarterly magazine.

12 Major cultural events: International Festival of Songs and Culture of the Romany in Ciechocinek, International Meetings of Gypsy Music Bands in Gorzów Wielkopolski, International Camp in Commemoration of the Romany – Tarnów – Żabno – Szczurowa, Opening and Closing of the Gypsy Season in Tarnów. Russians are a minority of 3 244 citizens of Poland, according to Nationwide Census12, who are mainly domiciled in: Mazovian province - 614, Podlaskie province - 511, Lower Silesian province - 362, Silesian province - 275, West-Pomeranian province - 221, Pomeranian province - 199, Łódź province - 179, Wielkopolska province - 160, Lubuskie province - 124, Warmia and Mazury province - 112, Małopolska province - 106.13 Basing on different sources, there are 10 to 15 thousand of Russian living in Poland. The majority of them are members of the Orthodox Church. Although, between wars, they were only a little part of this church, they have retained a dominant position. Ecclesiastic hierarchy was mostly Russian. The Russian language prevailed as in liturgy as the Orthodox religion lessons. A small fraction of them are the old-believers, and since 1983 they have been represented by the Main Board of Old-believers. It was established in the second half of the 17th century as a result of split in the Russian Church in the aftermath of the Council of 1654. At the end of the 18th century they arrived in Suwalskie region. After the Second Word War five religious communes in two main old-believer centres were created. First in Suwalskie region and another one second in Mazury near Wojnów. There are near 3 thousand old-believers. The Principal Old-believers Council has had its representation since 1938. Majority of Russians domiciled in Poland are members of the Polish Autocephalous Orthodox. Main organizations: Russian Cultural and Educational Association in Białystok, Association “Russian Community” in Warsaw. Slovaks are a national minority, estimated by in different sources, at 10-20 thousand people. Slovaks by Nationwide Census consisted some 1 710 citizens of Poland and live in the area of Spisz and Orawa. Representatives of Slovak minority live in: Małopolska province - 1 572, Silesian province - 40, Mazovian province - 20.14 Traditionally Slovaks lived in Spisz and Orawa lands. First Slovak unions were created in 1947 in Spisz and Orawa after signing the Friendship Pact between Poland and Czech Republic. At first they were illegal “citizens”, without needed registration, which was

12 Data from www.mswia.gov.pl 13 Ibidem 14 Data from www.mswia.gov.pl

13 the symptom of negative policy of new Polish authorities connected with interwar period when the lands of Spisz and Orawa incorporated to Poland were thought as not Slovak. The Slovak Association of Spisz and Orawa which is active in Spisz and Orawa, was included to the International Social and Cultural Slovaks and Czechs Association in Poland in 1957. Nowadays Slovak Association in Poland has been acting since 22 December 1961 and it continues the previous ideas and thoughts. Slovak language is taught in 11 schools for 331 pupils.15 Slovaks are members of the Catholic Church. Main organisation: Association of Slovaks in Poland. Major press title: “The Zivot” – monthly magazine. Major cultural events: Days of Slovak Culture in Jabłonka Orawska, Review of Countryman’s Wind Bands, Review of Folk Bands in Krempachy. Tartars, of whom 447 are citizens of Poland16, live in indigenous Tartar colonies in Podlaskie province (Bohoniki and Kruszyniany) - 319, Pomeranian province - 28, Mazovian province - 22, Wielkopolska province - 20.17 They came to Europe in the first half of the 13th century. Until the end of the XIV century, Polish Tartars used to live in the lands of the Grand Lithuanian Duchy. Their predecessors were either émigrés or refugees from the Golden Horde or Crimea. Because of the partitions of Poland, most of lands inhabited by Tatars population became Russian subjects. The changing political situation caused emigration to Turkey. After the insurrection times, changes occurred in social and economical relations in the Kingdom of Poland and lands of ex-Great Lithuanian Duchy had great influence on this population. They were moving to towns. Tsar’s authorities started the Russification processes in the same time. It was done in two ways. On the one hand, in religious life was forbidden. On the other, they were encouraged to work for national administration and police. Poles couldn’t be employed there. During the Second Republic of Poland, main centres of Tatars were found in two north- east provinces: Nowogródzkie and Wileńskie. The first was inhabited by big and dense groups, mostly in Nowogródek. The Second Republic of Poland was inhabited by 6 thousand Tatars. Polish Tatars took part in the country defence in September 1939. Most of them fought

15 Ibidem 16 Data from Nationwide Census. According to different sources the number of Tatars in Poland can reach even 5 thousand. 17 Data from www.mswia.gov.pl

14 in The First Tatar’s Squadron of Thirteenth Uhlanian Regiment of Wilno. Most of Tatars had served there since 1936. After the war, because of change of the Polish east border, most of Tatars’ centres found themselves on the ZSRR lands. Only few were in the country in Białostok province. Polish Tatars who still felt to Poland started coming back to settle down in the Regained Territories to Gdansk, near Piła and Gorzów Wielkopolski where they have decided to live in. Tatars created a social and cultural organization called Polish Tatars Association in Poland in 1992, continuing their pre-war traditions. Polish Tatars can be called an ethnic group, but they haven’t any characteristics of national minority. Lots of them declare being not only Polish citizens but also Poles. They are Muslim. Main organisation: Association of the Polish Tatars in the Republic of Poland. Major press titles: “The Yearly Magazine of the Polish Tatars”, “The Tatar life” – quarterly magazine, “The Almannah Millet” – semi-annual magazine. Major cultural event: Summer Academy of the Knowledge about the Polish Tatars. Ukrainians are a national minority of 27 172 citizens of Poland. In nationwide census which was carried out in the year 2002 citizens of Poland declared Ukrainian nationality lived in: Warmia and Mazury province - 11 881, West-Pomeranian province - 3 703, Sub Carpathian province - 2 984, Pomeranian province - 2 831, Lower Silesian province - 1 422, Podlaskie province - 1 366, Lubuskie province - 615, Mazovian province - 579, Małopolska province - 472, Lubelskie province - 389, Silesian province - 309.18 There are sources, which however claim that the number of Ukrainians goes up to 200- 300 thousand people. Due to the “Vistula” project launched in 1947, the Ukrainians resident in the regions of south-eastern Poland were resettled. Now the largest Ukrainian communities may be found in the West-Pomeranian, Warmia and Mazury and Lower Silesian provinces. Some Ukrainians managed to avoid resettlement from their indigenous regions, and some were allowed to return to the land of their forefathers. This is why one may also come across Ukrainian communities living in the Sub Carpathian and Małopolska provinces. The turn in Ukrainian minority life came in the beginning of the 80-ties. Prevailing

18 Data from www.mswia.gov.pl

15 critic of national minority expressed in our interior policy has started with Solidarity. The time of repression deepened the gap between Ukrainians, and the following groups engaged. Firstly – Ukrainians with a deep national consciousness, speaking the language and native culture. They keep national tradition. The second group is created by people who only attend to religious and cultural events. The third one seem to have Ukrainian consciousness, but they at the same time see themselves more as Poles than as Ukrainians. A Ukrainian minority is represented in the local government, mainly of the Warmia and Mazury province, where the Ukrainian extraction are involved in various levels of government, including a head of the provincial parliament. The statistical data on educational activity gathered in the last decade demonstrate that the number of Ukrainian minority schools and schoolchildren is on increase. The Ukrainian language is taught to 2. 774 pupils in 136 schools.19 The number of Ukrainian teachers is also growing. Most of them have higher education. In terms of religion, Ukrainians residents in Poland are members of the Catholic Church of Byzantine-Ukrainian Rite and Polish Autocephalous Orthodox Church. Main organizations: Association of the Ukrainians in Poland, Association of Independent Ukrainian Youth, Association of the Ukrainians of the Podlasie region, St. Vladimir Orthodox Church Fraternity, Ukrainian Teachers’ Society in Poland, Association of the Ukrainians – Political Prisoners of the Stalin Regime, Ukrainian Culture Foundation, Foundation of St. Vladimir the Baptist of the Kijów Russia. Major press titles: the “Nasze Słowo” – weekly magazine, the “Svitanok” – supplement for children to the “Nasze Słowo”, the “Nad Buhom i Narwoju” – biweekly magazine. Major cultural events: Festival of the Ukrainian culture in Sopot, Festival of the Ukrainian culture in Podlasie, Days of the Ukrainian culture, Youth Fair in Gdansk. Jews in the number of 1 055 citizens of Poland are dispersed and live in: Mazovian province - 397, Lower Silesian province - 204, Silesian province - 92, Łódź province - 65, Małopolska province – 50 20. The earliest records about the Jews living within Poland’s borders come from the 10th century, and the first Polish official document which vested the Jews with privileges and autonomy were the Calisia Statutes of the 13th century. In the inter war period Jews were near 10% of Polish population. What was important, almost 30% in towns. It was the highest proportion of this minority in the world. Jewish population inhabited mostly big cities: Warsaw, Łódź, Krakow, Lvov, Wilno and small

19 Ibidem 20 Data from www.mswia.gov.pl

16 towns where they were over 50% of population. Most of them worked in small industry, retail trade and handicraft, only few were agricultures. Jewish community wasn’t seen very friendly because of economical considerations. Conflicts between small agricultures and merchants had national and religious character. Statements that trade was not an honest job was popular. And merchants got their welfare by peasant hard work. The stereotype of Jew-fraud using Christian peasant was created in places where Jews dominated in trade. Between wars even ecclesiastics were not friendly to Jews and that had an influence on believers. The Second World War brought about not only extermination of nearly 90% of Polish Jews, but it also broke the continuity of Jewish traditions, their religious and cultural life in Poland. Soon after World War II, majority of those who survived the Holocaust left Poland in two major emigration tides, but it was at the end of the 1960s (in March of 1968) that the Jewish issue was used as a political weapon and contributed to the final disintegration of the Jewish community in Poland. Today there are no public schools in Poland where either Hebrew or Yiddish is taught as a mother tongue. However, in Warsaw and Wroclaw there were established two private ones where Hebrew is taught. Courses of Yiddish are organised by Social and Cultural Association of Jews in Poland. Main organizations: Social and Cultural Society of Jews in Poland, Association of the Children of Holocaust in Poland, Jewish Historical Institute Association, Polish Union of Jewish Students, Federation of Jewish Organizations, Union of Jewish Religious Communes in the Republic of Poland, E. R. Kaminski State Jewish Theatre. Major press titles: the “Dos Jidisze Wort – Jewish Word” – biweekly magazine, the “Midrasz” – monthly magazine. Major events: Festival of the Jewish Culture in Krakow, March of the Living in Oświęcim, Shoah Victims Remembrance Day, Anniversary of the Warsaw Ghetto Uprising.

17 3. ARMENIANS Armenians are a national minority, which accounts, according to different research, from four to even eight thousand people. However, Nationwide Census showed only 262 citizens of Poland who called themselves Armenians. Polish Armenian inhabit mostly in Mazovian province, Wielkopolska province, Silesia province, Małopolska province and Lubuskie province21. The beginnings of Armenian migration to Poland go back to the second half of 11th century. According to Armenian tradition, Church of the Mother of God and Saint Gregory in Lvov was consecrated in 1098. The most extensive polonization of Armenian society took place between two Great Wars. The movement of resuscitation the Armenian confession by returning to origins was created by Armenian ecclesiastics in the late 20-ties. The birth of these tendencies had two causes: priestly one and origin consciousness. Because of that, Archdiocesan Association of Armenian in Poland was brought into being in 1930. Preparation to organize Armenian Youth Association in Poland started two years before the War. After the War, three main centers of cultivating Armenian tradition in Poland were formed in Gliwice, Krakow and Gdansk. Armenian-Catholic confession and priestly work were integrating factors. Beyond those centers, Armenian families dispersed in Regained Territories in Lubelskie, also Warsaw and few more towns were settled down. One of the tragic effects of the War, besides material loss, was deprivation of Archbishop in Lvov. Leak of common church leader and lack of organization as Archdiocesan Association of Armenian had influence on society disintegration. Armenians haven’t had their own organization for many years. Unity, in spite of church organization, was kept by family’s connections and activity of Archdiocesan Association of Armenian's activists. The J. Teodorowicz Armenian Association in Poland was registered in 1995. It refers in its statutes contents to Archdiocesan Association of Armenian. But it shows no activity. A high level of education is a characteristic of this minority. Near 80% of Armenians graduate universities. Double identification is also typical of Polish Armenians. It involves an affiliation both to Polish nation and, at the same time, to a highly assimilated ethnic group. This double identification isn’t a big problem. Polish Armenians have been polonised for a relatively long time. But they are able to keep their Armenian character in such way that it doesn’t weaken their Polish character. Armenians domiciled in Poland are usually Catholics of the Armenian or Latin Rite. There is a personal Parish in Gliwice.

21 Data from www.mswia.gov.pl

18

22 23 Main organizations: Armenian Culture Society, J. Teodorowicz Association of Armenians in Poland. Major press titles: the “Bulletin of the Armenian Culture Society” – quarterly magazine.

3.1 Cultural events The analysis of Armenian activity in a Polish cultural sphere will consider festivals, cultural events and with participation of immigrants and ethnic minorities and with display of different paths of Armenian culture. On 9 May 2004 Armenian Day in Warsaw took place, organized by students of ethnology from Warsaw University. Short speeches – lectures were given. Three exhibitions had vernisages: Fotos from Armenia by dr Krzysztof Turlejski, Armenian Books and Armenian Families settled in Warsaw. There was a possibility of trying national food and listening to live music performed by Musa Ler. Three films have been shown: The Progeny of Noah by Sławomir Koehler, Polish Armenians by Adam Kulik and Canadian Ararat by Atom Egoyan. Although that event was a very small meeting it could serve as the example of Good Practice in procedures of integration of immigrants.

22 „Holly God” prayer in Armenian’s language with the signature of Primate Joseph Glemp. 23 Picture of God’s Mother in Armenian Cathedral in Lvov.

19 The popular festivals, especially in academic cities are a proper way to promote culture of foreigners and immigrants. At 24 - 26 June 2004 in Warsaw the TRANSKAUKAZJA FESTIVAL was held with the presentation of some elements of Armenian culture, i.e. the concert of traditional music (twice) with such symbolic instruments like douduk and the workshop of Armenian calligraphy. What is worth emphasizing, Armenian culture was presented together with the hostile Azeri culture issues. Unfortunately, I couldn't be present at those events mentioned above because of the terms and lack of proper information. The next example took place in Toruń on 26 – 27 June 2004 during the biggest Christian Song Festival in Poland „Song of Songs”. It is the only one ecumenical Christian song festival transmitted by the public TV. The one from remote Armenia appeared on the stage among many music groups. Strange enough, even on the official website there was not information about Armenian musicians. The news about their visit reached Torunian Armenians at the last while. The musicians were hosted by one of Armenian families.24 The Theatre of Young Viewer from Yerevan took a place in VIII Shakespearian Festival in (Gdańsk, 31. July - 08 August). It gave a strange interpretation of “Hamlet”. The latter reviews underlined a complication of the message of such presentation.25 In Oława, Silesia region, on 9 October 2004, the Meeting of Armenian Environment was organised. In the local House of Culture ancestors of “old” Armenians met - almost 80 people. Just before that, in old gothic church in the middle of the town the holy mass in Armenian - Catholic rite was celebrated. The priest came from Krakow, together with the new deacon from Warsaw. The video film and slides presenting a trip to Ukraine were shown. The amateur movie was focused on presentation of Armenian-Polish cemeteries, lost in small towns and villages with no care and restoration. The meeting became a very big step to integrate dispersed communities of Armenians. Information was shared among immigrants, working on local market place but most of them had no will to take part cultural event. On the other hand, came to Oława Armenian woman from Wałbrzych, whose problems with deportation together with six children was a theme of two TV programmes, businessmen living near Wrocław, and older Armenian man from Torun. The Centre for Armenian Research presented its activities and plans. On 20–21 September, 2004, Caucasian Fascinations, as a part of the Science Festival, by the Asia and Pacific Museum, Warsaw was organized. During the celebration a few of Armenians living in Warsaw and neighbourhood appeared. The program was short and modest: in a tight space of the Museum some traditional dances were shown. The dancer, composer, choreographer and singer in one person is “Ameli” – in an

24 http://www.songofsongs.pl/start.php?I=artysci.php&tytul=4#zagraniczni 25 http://www.e-teatr.pl/cocoon/teatr/artykuly/3507.html

20 information brochure called “Armenian Tina Turner”. Her show, performed with three Polish girls wearing Armenian costumes was enriched with serving pieces of basturma – meat dried in traditional way. The next part of the meeting was a slideshow with commentary throughout. The pictures presented the main monuments and famous places of Armenia.

3.2 Artists There have been 5 in depth interviews conducted so far. All Armenian artists in Poland have been living here for about last 10 years and have the legal status, which allows them to act in an official way. They make exhibitions, architecture, design, and so on. They all live in small cities in an opposition to most of the newcomers - immigrants, working at the markets in big cities. The activities of such artists are a part of so called high culture and the question is if that phenomenon might be useful for the integration processes. The hypothesis is that such small segments of immigrant culture might serve as the tool of the integration – the artists are „visible” in the mass media and, what is much more important, they are noticed by the Armenian Embassy. This statement is waiting for the confirmation/falsification by further study. 1. All Armenian artists arrive to Poland at the same time with the first group of immigrants/refugees and they are almost integrated to Polish society; • Vahan Bega – Jelenia G óra 1993; • Gagik Persemian – Gdańsk 1994; • Arman Aleksenyan – Giżycko 1993; • Hegine Mkrtchyan – Kalisz 1994; • Ogannes Kazaryan – Chełm 1990; • Adel Hairapetian – Częstochowa 1993; • Georgij Aslanian – Półtusk 1994; • Amali - Siedlce 1993; 2. They are presenting Armenian issues in their works on limited scale. National and patriotic elements are rare; 3. That group are dispersed all over Poland. Armenian artists live in small towns; 4. The Embassy is not interested in their promotion.

21 4. INTERNET AS THE TOOL OF PRESENTATION OF OWN CULTURE As one can see, most of national minorities have small local web sites but there are no such pages for immigrants – foreigners.

Jews http://www.jewish.org.pl/ http://www.jewish.org.pl/polskie/gminy/warsze.html http://www.jewish.org.pl/wroclaw/pol.html http://www.pik-net.pl/ariel/ http://www.jewish.org.pl/polskie/JewFAQ/ http://www.platforma.pl/szalom http://www.midrasz.home.pl/ http://www.jewishfestival.pl/index.php http://kehillah.jewish.org.pl/polskie/fundac/charyt.html http://kehillah.jewish.org.pl/polskie/fundac/forum-p.html http://kehillah.jewish.org.pl/polskie/fundac/lauder.html http://kehillah.jewish.org.pl/polskie/fundac/koord.html http://kehillah.jewish.org.pl/polskie/fundac/dzieciho.html http://kehillah.jewish.org.pl/polskie/fundac/zih-p.html http://www.shalom.org.pl/index.htm http://kehillah.jewish.org.pl/polskie/fundac/tskz-p.html http://kehillah.jewish.org.pl/polskie/fundac/kombat.html http://kolbuszowa.biz.pl/kultura/muzeum/muzzydzi.htm. http://www.geocities.com/Athens/Stage/9921 http://www.ziemia-jasielska.gal.pl/18.html http://www.pdi.net/~ZydziWLodzi/ http://www.icsr.agh.edu.pl/~bigaj

Germans http://www.elknet.pl/egt/nowa9/zbiory/mniejszosc.htm http://www.gryf.bytow.pl/ http://republika.pl/tsknkatovitz http://republika.pl/tskn_gogolin http://republika.pl/ntsk_wroclaw http://bjdm.w.interia.pl http://www.haus.pl

22 Ukrainians http://free.ngo.pl/nadbuhom http://free.ngo.pl/nslowo http://free.ngo.pl/zumn

Łemkos http://www.kki.net.pl/~lemkowie http://www.ziemia-jasielska.gal.pl/19.html.

Byelorussians http://www.kurier-poranny.com/niwa

Lithuanians http://www.ausra.pl

Czechs http://republika.pl/zelowker/

Roma http://www.kalejaka.prv.pl http://www.roma.wloc.pl http://fototapeta.art.pl/fti-apawl.html http://home.att.net/~khamoro http://republika.pl/podcienia/cyganie.htm

Tartars http://stragan.key.net.pl/firmy/tatary http://teksty.gildia.pl/belphegor/tatarzy http://www.bezuprzedzen.pl/heraldyka/tatarzy.html http://republika.pl/islamiq/pl.html

Armenians http://www.bohosiewicz.ip.pl/hobby.html http://www.roztocze.net/miasta/zamosc/ormianie/index.html

23 5. IMMIGRANT AND FOREIGNERS 5.1 The image of the foreigner on TV There only a few examples of presenting members of immigrant groups in mass media. The problems of indigenous minorities are not present either in separate cinema movies or in TV films. The remarks on presenting ethnic issues and social matters of such groups by the TV were given above. What is worth underling here, is that the positive image of the “strange” should be shared with very popular TV series broadcasting at a prime – time. 1. In the TV serial film M jak Miłośé (L like Love), shown three times a week by the public broadcasting one of main characters is a German, who buys a farm in Polish village. At the beginning the local community is very hostile toward him. His house is burnt out... Stefan (an actor’s name is the same – Stefan Mueller) falls in love with a sister of friend of his, which evokes new problems. Together with his friend Stefan creates a small company producing food. The business is mixing with feelings... 2. Rodzina zastępcza (The step-parents' family) twice a week shows everyday experiences of a family, where four among of the six children are adopted. Additionally two girls – 9 and 10 year-old - are coloured (probably Mongolia and Black Africa). The movie creates positive attitudes toward racial dissimilarity. The film is very popular because of very good actors – Maryla Rodowicz and Piotr Fronczawski. 3. Europa da sę lubić (Europe is to like). A very popular talk – show with participation of some well-known foreigners, living in Poland from some years: a Spaniard, German (Stefan Mueller), Czech, Italian, Englishman. The program (every Tuesday) is a kind of sit-com, with audience commenting on the participants. The national stereotypes are discussing, very often in a funny way. Additional comic effect gives Polish language used by the “heroes”. 4. Rodzina Złotopolskich (Złotopolscy Family) the first Polish TV long-lasting (for almost six years) soap opera showing the life of traditional family with noble roots in a contemporary village, probably in eastern areas of Poland. One of the characters is an American – a woman wants to find a husband, in reality she searches for her way of easy life. The second foreigner is a Russian businessman, featured by Alosha Avdiayev, a popular cabaret singer (in fact – professor of semiotics at Jagiellonian University). Those examples enforced some negative stereotypes – a Russian has contacts with mafia, an American presents immoral of lifestyle. The newest issue is adoption of black baby lost in a hospital by the mother who represents the world of politics... Transmission time: Saturday and Sunday at 2.30 p.m. 5. Na dobre i na złe (For good and evil). The second most popular Polish serial movie, which takes place in a hospital near Warsaw. One of the physicians is a Black who comes from Africa, very positive, friendly person. The film is shown on Sunday at

24 prime time – at 4 p. m. 6. CONCLUSIONS Armenian presence within a frame of All-Polish culture is weak, “shy” and modest. Some examples of good practice in that field are rare and mostly coincidental. Armenian immigrants, partly illegal can’t express their needs in cultural area, the old Armenian minority is passive because of its representative’s age and post-war experience. The observed stimuli to join together of the two groups should be enforced their by external actors. I think it is a task for the Centre of Armenian Research.

25 APPENDIX

ARMENIAN CONSUMERISM Mother of Ashot, alike her daughter named Kahtzrik, which means 'sweetie' makes in her kitchen the 'Armenian snickers', how the sudŻiuk is called jokingly. How is it made? Well, first walnut scraps are thread, then they are dipped several times in a grape syrup seasoned with potato flour. Then they are hung and dry slowly- becoming a temptation both for kids and lazy autumn flies. This, exotic for a newcomer, element of an Armenian cuisine, alike slices of lavash- crude bread that tastes like flour cloth or very thin mountaineer's moskole - is cut with special scissors. Any Armenian sandwich is a very 'practical' dish indeed since anything you happen to think about or anything which can be found on the table can be just wrapped up in this lavash pancake. Thus a nosy newcomer wraps in it some salty white cheese and a piece of smoked fish dressed with spicy adŻika and interleaves everything with nippleworts of red rehan, sprouts of fresh garlic, parsley and tarchun that is tarragon. Such an Armenian sandwich definitely needs strong teeth- that is why the Russians compared it once to a soldier sock - cloth. The Armenians don't care very much and lavash slices lie in piles on the tablecloth when time of a meal comes. SudŻuk is really honey-sweet. (part of the Pictures from Vernisage)

In our country commercial traditions of Armenians have not disappeared - they can be observed not only in the stands of the Decade Stadium in Warsaw which is now called the Fair of Europe. Another very important field of new Armenian enterprise is their 'ethnic' restaurants, bars and other types of catering business. There are not too many of them yet. The most prosperous seems the roadside inn in Nowy Ciechocinek (which is just named the Armenian Kitchen). It is run by a Polish-Armenian married couple. In the year 2001, the inn was rebuilt and extended - the building was roofed with a typical dome which resembles a finial of a traditional Armenian orthodox churches. At the same time a branch restaurant was opened in the centre of the Health Resort in that town. One of the Torunian sociologists called it jokingly the best 'restaurant in the city' - it is located 22 kilometres from the centre of Toruń. It must be admitted that both the menu and the prices in the restaurant keep high standards. Also the catering business in Tuszyn by Lodz located in the shopping halls was run by a relative of the Ciechocinek inn keepers. What is unique for an Armenian cuisine? Well, among others, it is the use of much of garlic, many aromatic herbs which are used to season baked meet, often mutton; thick soups, stuffed cabbage leaves (tolma) where cabbage leaves are replaced by in vine

26 leaves, pilaws and shashliks. Alike bigos (dish of hashed sausage, pork and beef sewed in sauerkraut) for a Pole and fondue for a Swiss, hash is a national dish for an Armenian. Even though the name may be associated with soft drugs, it is just a very stodgy soup, once the only daily meal eaten by those of limited means. The recipe is very simple: fat hand of pork and pig trotters flooded with water are put over a low fire for the whole night. Just water, meat and no herbs. As a result hot strong broth is obtained. Only when the meal is served, a saucer with salt and another one with garlic are put on the table. As usual some dried lavash lies within reach, which can be, alike croutons, crumbled into the soup. The tradition oriented do not use a spoon, the contents of the plate is then raked with the use of fresh lavash. I was told that in the past, while eating hash the Armenians covered their heads with a small towel to prevent the broth from getting cool too quickly. The Armenians are not carnivorous - which cannot be said about Poles. The exceptional Armepork-butcher's product is luxurious basturna - dried pork coated in spicy herbal chaiman czaiman. A similar dish is sudzuk - this time in its meaty not sweet version: also a flattened sausage made of thick ground meat with herbs. Fresh-water trouts are fish used in traditional dishes. They come from an 'inland sea' - Sewan lake. Apart from trouts, the most popular is styga - bread in fish nurseries. Unfortunately styga is now superseding the local farel. Armenia is famous world-wide for its cognacs, even though the production of this drink had dropped both in terms of quantity and quality before the business was taken over by some French companies. The pre-war tradition of chorut production (known to the Polish Armenians only), survived and flourished among elderly Armenians after the last war - in the 1960s chorut was sold by mail from Oława. Some Armenian recipes were presented in bulletins published by the Cracow Armenian Cultural Association. Undoubtedly this seems to be an important factor of the external ethnic reinforcement of this group in Poland. In Warsaw itself the restaurant 'Targowa 10' was closed, but the Foksal restaurant employs the cook who was given a permit (in 2001) to introduce some national Armenian cousin in the menu dominated so far by dishes of a French or Bulgarian provenience. A few Armenian cooks work for other 'ethnic' restaurants in the capital, such as Varna (a Bulgarian cousin) and Zorba (a Greek cousin). There is also an Armenian cook working for the Mariot (and vice versa: a Pole working for its Erevan counterpart). The latter is an additional indicator of the Armenians dispersal - comers from already European countries. The latest Armenian catering venture is a restaurant in the GEANT supermarket in Ząbki. Some of such ventures are short-lived - an example can be a small Armenian restaurant in Toruń Old City. It closed down, and it is difficult to say whether the reason was a relatively high price of the several offered dishes. Or whether located in one of the side small streets, the restaurant was not competitive enough and lost the battle with the

27 nearby much cheaper fast food bars. The obstacles such restaurants face, apart from some bureaucratic ones, seem to result partially from the necessity to 'import' some original of spices. They can be brought to Poland only by air, which is very expensive. On the other hand, they can be replaced by the same, not-Armenian herbs, but the ones typical for the Eastern couisin. The more important reason, though, seems to be a culinary conservatism of Poles accompanied by the lack of tradition to eat out. This, among others, was the main reason, why the initiative to serve exotic meals in the Damroka restaurant (run by the Toruń ethnographical museum) failed. Also the Ararat restaurant in Cracow closed down a few years ago. In this case there were also some problems due to the local government agencies. The activity of the RCA whose members are 'old' Armenians mainly and nomination of rev. Tadeusz Isakowicz-Zaleski as priest resulted in another project: that in Wiślna Street.

28 BIBLIOGRAPHY Bartosz, Adam. Nie bój się Cygana. Sejny, 1994. Wydawnictwo ASteriAS. Borawski, Piotr. Tatarzy polscy: dzieje, obrzędy, legendy, tradycje. Warszawa. 1996. Wydawnictwo Iskry. Browarek, Tomasz, Chałupczak, Henryk. Mniejszości narodowe w Polsce 1918- 1995. Lublin, 1998. Wydawnictwo Uniwersytetu Marii Curie – Skłodowskiej Czech, Mirosław. Ukrańcy w Polsce 1989 – 1993: kalendarium, dokumenty, informacje. Warszawa. 1993. Związek Ukraińców w Polsce. Czykwin, Elżbieta. Białoruska mniejszość narodowa jako grupa stygmatyzowana. Warszawa. 2000. Wydawnictwo Trans Humana. Drozda, Roman. Ukraińcy w najnowszych dziejach Polski (1918 – 1989). Warszawa. 2000. Wydawnictwo Tyrsa. Hertz, Aleksander. Żydzi w kulturze polskiej. Warszawa. 1988. Biblioteka Więzi. Iwanicki, Mieczysław. Ukraińcy, Białorusini, Litwini i Niemcy w Polsce w latach 1918 – 1990. Siedlce. 1993. Wydawnictwo Uczelniane. Wyższa Szkoła Rolniczo – Pedagogiczna. Kurcz, Zbigniew. Mniejszość niemiecka w Polsce na tle innych mniejszości. Poznań. 2001. Instytut Zachodni. Kwiek, Julian. Z dziejów mniejszości słowackiej na Spiszu i Orawie w latach 1945- 1957. Kraków. 2002. Towarzystwo Społeczno – Kulturalne Czechów i Słowaków w Polsce. Laskowska – Otwinowska, Justyna. Stereotyp biednego Roma, w: Lata tłuste, lata chude... Spojrzenia na biedę w społecznościach lokalnych. Praca zbiorowa pod redakcją Katarzyny Korzeniewskiej i Elżbiety Tarkowskiej, Warszawa, 2002. Wydawnictwo IFiS PAN. Madajczyk, Piotr. Mniejszości narodowe w Polsce: państwo i społeczeństwo polskie a mniejszości narodowe w okresach przełomów politycznych (1944 – 1989). Warszawa. 1998. Wydawnictwo ISP PAN Madajczyk, Piotr. Niemcy polscy 1944 – 1989. Warszawa. 2001. Oficyna Naukowa. Makowski, Bronisław. Litwini w Polsce 1920 – 1939. Warszawa. 1986. PWN. Marciniak, Tomasz. Poziomy i pionowy wymiar ukraińskiej transmisji kulturowej na Mazurach, we: Wschodnie pogranicze w perspektywie socjologicznej, red. Andrzej Sadowski, Białystok 1995, ss. 269 - 283; Polska diaspora ukraińskiej wsi. Badania w Białym Borze. (The Polish Diaspora of Ukrainian Village. A Survay in Biały Bór); Wieś i Rolnictwo no. 4, 1993; pp. 171-181;

29 tenże Ukrajnska diaspora pols'kogo seua. Doslidshenniya w Białomu Bori, Politołogiczni Czitanniya nr 2 1995, Kiiv - Toronto; ss. 188-198; Armenians in Poland after 1989), London - New York 2000, w: From Homogeneity to Multiculturalism. Minorities Old and New in Poland, Ian E.F. Hamilton, Krystyna Iglicka (red London University Press, ss. 135-148; Horizontale und vertikale Aspekte der ukrainischen Kulturtransmission in Masuren, Nordost-Archiv. Zeitschrift fuer Regionalgeshichte, Neue Folge Band VIII/1999 Heft 1, Lueneburg 2001, Institut Nordostdeutsches Kulturverk, ss, 159-196; Musul'manskiye obstschiny v Polshe, (Muslim communities in Poland - russian text); Etnografitscheskoye Obozreniye 1995 No 1, ss. 66 - 75; Moskva; Formy islamu w Polsce. Od Tradycji do fundamentalizmu, w: Istoria religij w Ukrani (Praci XIII Miżnarodnoj Naukowoj Konferencij, kniga II), Lwów 2003, ŁOGOS, Muzej Istorii Religij, ss. 51 – 58; Formy islamu w Polsce. Od Tradycji do fundamentalizmu, w: Islam a świat, w: Backer Roman, Shakir Kitab (red.), Toruń 2004, wyd. MADO, ss. 210 – 218; Ormianie polscy - wczoraj i dziś (referat wygłoszony na konferencji Instytutu Europy Środkowo-Wschodniej październik 1992) w: Mniejszości narodowe i religijne w Europie Środkowo-Wschodniej w świetle statystyk XIX i XX wieku, red. Zygmunt Sułkowski, Jan Skarbek, Lublin 1995, ss. 68 - 74; Trzecia fala, trzeci aspekt. Nowa zaradność ormiańskiej imigracji w Polsce. Kraków 1998, Przegląd Polonijny nr 3; Kultura Ormian w Polsce. Religia i język, w: Grażyna Woroniecka, Marian Kempny, Kultura i religia w globalizującym się świecie, Kraków 1999, NOMOS, ss. 127 – 144; Armenians in Poland after 1989, w: Ian E. F. Hamilton, Krystyna Iglicka (eds.), From Homogeneity to Multiculturalism. Minorities Old and New in Poland, London 2000, London University Press; Religia Ormian w Polsce w 2001 w: Istoria religij w Ukrani (Praci XII Miżnarodnoj Naukowoj Konferencij, kniga I), Lwów 2002, ŁOGOS, Muzej Istorii Religij, ss. 268 – 275; Socjologia Armenii, Bunt Młodych Duchem (dwumiesięcznik Towarzystwa Wolnej Wszechnicy Polskiej) grudzień 2002, ss. 26 – 27; Haj i Lech przy butelce czyli socjologiczny reportaż o ormiańskim alkoholu Bunt Młodych Duchem, lipiec - sierpień 2003 nr 4 (13), s. 12; Mirga, Andrzej, Mróz, Lech. Cyganie. Odmienność i nietolerancja. Warszawa, 1994. Wydawnictwo Naukowe PWN. Nowak, Jacek. Zaginiony świat?: nazywają ich Łemkami. Kraków. 2003. Wydawnictwo

30 Universitas. Pełczyński, Grzegorz. Karaimi polscy. Poznań. 2004. Poznańskie Towarzystwo Przyjaciół Nauk. Pełczyński, Grzegorz. Najmniejsza mniejszość: rzecz o Karaimach polskich. Warszawa. 1995. Wydawnictwo Stanisław Krysiński: Towarzystwo Karpackie. Pełczyński, Grzegorz. Status etniczny Ormian polskich w wieku XX. Warszawa. 1994. Polskie Towarzystwo Ludoznawcze. Sadowski, Andrzej. Narody wielkie i małe: Białorusini w Polsce. Kraków. 1991. Uniwersytet Jagielloński. Stopka, Krzysztof. Ormianie w Polsce dawnej i dzisiejszej. Kraków. 2000. Wydawnictwo Universitas. Tobjański, Zbigniew. Czesi w Polsce. Kraków. 1994. Towarzystwo Społeczno – Kulturalne Czechów i Słowaków w Polsce. Warmińska, Katarzyna. Tatarzy polscy – tożsamość religijna i etniczna. Kraków. 1999. Wydawnictwo Universitas. Wróblewski, Piotr. Społeczność czeska w Zelowie: problemowa monografia socjologiczna. Warszawa. 1996. Wydawnictwo Semper. Wysocki, Stanisław. Żydzi w dzisiejszym świecie. Warszawa. 2001. Wydawnictwo Milla. Zybura, Marek. Niemcy w Polsce. Wrocław. 2001. Wydawnictwo Dolnośląskie. Żbikowski, Andrzej. Żydzi. Wrocław. 2004. Wydawnictwo Dolnośląskie. Żelazny, Walter. Etniczność – ład, konflikt, sprawiedliwość. Poznań. 2004. Wydawnictwo Poznańskie.

31