Abstract
While attempting to reconstruct the Polish understanding of the word “nation”, the author applies three different data types, however complementary to one another (i.e. systemic, questionnaire and text data). By referring to the word etymology and dictionary definitions, the author portrays a multifaceted model of nation as the community of people (the psychosocial aspect) who live within a particular territory, speak one common language, have common cultural background (the cultural aspect), similar world view (the ideological aspect), pursue common economic (the living-standard aspect) and political interests.The analysis of the quoted texts, the questionnaires collected among the students in the years 1990, 2000 and 2010 shows certain significant differences that mainly concern the political and ideological spheres. It is noticeable that in 1990 the desire for independence was stronger among the young people than it was among their peers twenty years later and was connected with the political transformation that Poland underwent in 1989 when after years spent behind the “Iron Curtain” the nation could finally openly realise the ideals of freedom and enjoy life in the state that is independent, autonomous and democratic.The Polish contemporary journalistic texts accompanied by the scientific considerations and discussions present the nation in three categories: the political, territorial and cultural, biological. The nation seen from the political perspective is a collective of individuals having political rights, common laws and bound with one another by mutual duties, and by residing on a particular geographical territory they can form a state. In the press articles as well as certain Catholic church representatives’ statements, there appears a cultural concept of the nation seen as the community formed by the individuals and groups that are bound by common culture (language, traditions, customs), history, religion and pursued values. The biological concept of the nation refers to the principle of consanguinity. It relies on the assumption that strong blood ties constitute the basis for nation’s existence and one of the significant components of national consciousness.
Highlights
By referring to the word etymology and dictionary definitions, the author portrays a multifaceted model of nation as the community of people who live within a particular territory, speak one common language, have common cultural background, similar world view, pursue common economic and political interests
It is noticeable that in 1990 the desire for independence was stronger among the young people than it was among their peers twenty years later and was connected with the political transformation that Poland underwent in 1989 when after years spent behind the “Iron Curtain” the nation could openly realise the ideals of freedom and enjoy life in the state that is independent, autonomous and democratic
The Polish contemporary journalistic texts accompanied by the scientific considerations and discussions present the nation in three categories: the political, territorial and cultural, biological
Summary
Naród należy do kluczowych nazw wartości, „wyrazów ważnych”[1], zajmujących istotne miejsce już nie tylko w naszej polskiej, lecz także i w europejskiej aksjosferze. Przedmiotem tego opracowania jest pokazanie, jaki obraz narodu został wykreowany we współczesnym polskim dyskursie[3] publicznym po roku 1989, oraz jakie zmiany zaszły w rozumieniu tego słowa na przestrzeni ostatnich 20 lat, w momencie kształtowania się polskiej demokracji. W związku z tym, że naród jest szczególnie uzależniony od światopoglądowego punktu widzenia nadawcy, może zatem być postrzegany z różnych perspektyw: kulturowej, ideologicznej, państwowo-obywatelskiej i nacjonalistycznej, opartej na „czystości etnicznej”, a także nacjonalistycznym traktowaniu kultury oraz gospodarki (Puzynina 1997, 387). Że miejsce poszczególnych elementów w tym układzie nie jest jednak stałe, zaś kwestie wspólnego terytorium i języka są traktowane niekiedy z dystansem, zwłaszcza przez młodsze pokolenie, w związku z powszechną migracją i coraz większą akceptacją biwalentywności (Bednarczuk 2009, 85). To przekonanie ma postać wiary, czasem bardzo silnie przeżywanej, czasem spychanej na margines świadomości (Kłoskowska 2005, 15)
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