Andrzej A. Zięba

Tadeusz Isakowicz-Zaleski († 2024) jako historyk Ormian polskich

Introduction

Tadeusz isakowicz-zaleski († 2024) jako historyk ormian polskich. Tadeusz Isakowicz-Zaleski (†2024) jako historyk Ormian polskich. Analiza jego publikacji o Kościele ormiańskokatolickim i zagładzie w polskiej historiografii.

Abstract

TADEUSZ ISAKOWICZ-ZALESKI († 2024) AS A HISTORIAN OF POLISH ARMENIANSAbstract, Tadeusz Isakowicz-Zaleski (1956-2024), a biritual Catholic priest (of the Armenian and Roman rites), also known in Poland as a publicist and a social, charitable activist, was simultaneously a historian writing about the history of Polish Armenians, especially their Church of the Armenian Catholic rite and extermination during World War II. The article analyses his publications against the background of contemporary Polish historiography and discusses historical essays of his authorship devoted to these issues.

Review

This article promises a timely and insightful examination of Tadeusz Isakowicz-Zaleski's significant contributions as a historian of Polish Armenians. The abstract effectively sets the stage by introducing Isakowicz-Zaleski as a multi-faceted figure – a biritual Catholic priest, publicist, and social activist – whose historical work, particularly on the Armenian Catholic rite and the community's extermination during World War II, deserves dedicated scholarly attention. The article's core objective to analyze his publications and essays against the backdrop of contemporary Polish historiography is highly relevant, offering a nuanced perspective on a figure whose historical insights might otherwise be overshadowed by his extensive public engagement. A key strength of this proposed article lies in its focus on a specific and often underrepresented aspect of Polish history. By delving into Isakowicz-Zaleski's historical output, the authors aim to illuminate the intricacies of Polish Armenian history, with a particular emphasis on their religious life and the tragic events of WWII. The commitment to analyze his work "against the background of contemporary Polish historiography" suggests a rigorous methodological approach, promising to critically assess his interpretations and place them within broader academic discourse. This comparative analysis is crucial for understanding the originality, influence, and potential limitations of Isakowicz-Zaleski's historical writings. Ultimately, this article holds significant potential to enrich our understanding of both Tadeusz Isakowicz-Zaleski's intellectual legacy and the broader history of Polish Armenians. It offers a valuable opportunity to evaluate how an individual deeply embedded within the community, and with a unique biritual background, approached the task of chronicling its past. Scholars of Polish history, Armenian diaspora studies, and religious history will likely find this contribution particularly pertinent, as it promises to shed light on a specific historical niche through the lens of a dedicated, albeit perhaps unconventional, historian.

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