The report titled “Where is this Kashubia?” by Hanna Obracht-Prondzyńska and Cezary Obracht-Prondzyński, attempts to determine the degree of variation in the “intensity of Kashubian identity” within the Pomeranian Voivodeship. The authors set out to examine the areas characterized by the highest degree of Kashubian identity and those with significantly lower levels.

The report’s authors emphasize that these seemingly simple questions – who are the Kashubs, how many are there, where is Kashubian spoken, and where is Kashubia, that is, where do Kashubs live – are complex and often yield ambiguous answers. The study assumes that “Kashubia” is not a homogeneous concept or a rigidly defined territory, but rather a dynamic cultural area shaped by various historical, social, and linguistic factors.

The report was prepared based on available data and sources of diverse origins, relating to various areas of life and presenting a wide range of Kashubian activities. The authors also included the results of the 2002, 2011, and 2021 censuses, as well as research by Marek Latoszek and Jan Mordawski, which showed the division between Kashubs and half-Kashubs.

The result is a very interesting and rich set of data, which was mapped and finally summarized, revealing an area diversified in terms of “Kashubian intensity.”

Interestingly, the report shows that Kashubian identity remains present in the same area all the time but is becoming increasingly narrow and differentiated.

The communes of Kartuzy, Wejherowo, Puck, and Bytów counties stand out, being dubbed the “core” or “Kashubian heartland.” They are surrounded by communes where cultural and educational activity is high, yet “Kashubian identity” is fading (“Kashubian buffer zone”). The third designated area is referred to as the “Kashubian doughnut” (obwarzanek kashubski”*) which includes communes in the so-called new territories (incorporated into Poland after 1945), as well as increasingly peripheral communes in the south, west, and even north of Kashubia.

The final section of the report contains specific conclusions and recommendations. The authors postulate, among other things, the need for in-depth quantitative research in the specific area (repeating the research conducted by M. Latoszek’s team, but using state-of-the-art research techniques); the development of Kashubian language education, as well as ethnic and cultural education; intensifying activities in “dying” areas to promote Kashubian revival; the creation of a positive image in the Kashubian community among the residents of Pomerania, as well as among those arriving in our region.

*Translator’s note: the Polish term “obwarzanek” refers to circular bread dough with a hole in its centre similar to the English doughnut in shape