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1

Edyta Stein w polskiej historiografii

100%
du Vall K.
Studia nad Faszyzmem i Zbrodniami Hitlerowskimi
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2011
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vol. 33
505-510
EN
Saint Teresa Benedicta of the Cross, also known as Edith Stein (1891-1942), was a German philosopher of Jewish descent and a Discalced Carmelite. Regarded as a martyr, she was canonized by the Catholic Church. The article is devoted to the interest of Polish researchers and of the Polish press in Edith Stein during the past six decades. Her life and philosophical thought became a subject of analysis soon after her death. Edith Stein had already been mentioned in Catholic press during the Stalin Era in the early 50s. In the 60s the number of articles about her doubled. The most indepth comment and the first translation of Stein's work appeared in 1968 in spite of the anti-Semitic campaign in Poland. In the 70s the number of publications doubled once again. Some of her major works were translated into Polish and the first biography of Edith Stein was written. In the 80s over 100 publications came out, and in the 90s - another 250. Although many of works written by Edith Stein were translated into Polish, there is still much work to be done - in my opinion in the first place An Investigation Concerning the State should be published in Polish.
2
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SOCIOLOGICAL RESEARCH OF ANTISEMITISM IN SLOVAKIA AFTER 1989 IN A CRITICAL PERSPECTIVE

80%
Vasecka M.
Sociológia (Sociology)
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2006
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vol. 38
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issue 4
223-312
EN
The article critically analyses approaches that Slovak sociologists have been using in their analysis of the antisemitism in Slovakia after 1989. It describes quantitative methods used by Slovak sociologists and suggests a need of a complex approach to the research of the antisemitism. Author argues that modern antisemitism is de-judaized, while the Slovak researchers focus more on a research of the prejudices and the stereotypes toward the Jews. The research of the antisemitism in Slovakia is fully dominated by a Bogarduss scale of a social distance while the different relevant research methods are not used by the Slovak experts. Moreover, in the process of the interpretations of the public opinion surveys experts do not take into account the so-called escaping answers of the respondents and the attempts to run away from the answering sensitive questions. The socio-psychological research, reflecting authoritarian personality, anomy, alienation and the ontological insecurity of the common people as the sources of the antisemitism, is rather rare in Slovakia. Consequently, the quantitative research of the antisemitism in Slovakia can be evaluated as insufficient. De-judaized perspective of the antisemitism and even of Jews themselves in a Sartre's sense is remaining one of the greatest challenges for the sociologists researching antisemitism in Slovakia.
3

The Bewitched Princess. Maria Dabrowska's social commentaries at their sources

80%
Borkowska G.
Teksty Drugie (Second Texts)
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2005
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issue 6(96)
7-17
EN
This article discusses early commentaries by Maria Dabrowska, dating 1912-1914. Along with the well-recognised influences of Stanislaw Brzozowski or Edward Abramowski, one can find in those texts strong vernacular tendencies, manifesting themselves in, inter alia, her attempts at describing the familiar environment or nativeness of Polish culture. These are accompanied by other threads, sometimes astonishing ones, such as the delicate and level-headed yet clearly present anti-Semitic rhetoric. How come it appealed to such a liberal writer as Dabrowska was in her young years? Beside that, she was known in the period of 1918-1939 from her famous anti-anti-Semitic speeches. It seems that in the period preceding World War I, almost everyone was overwhelmed by the national fever. Boleslaw Prus, S. I. Witkiewicz, Aleksander Swietochowski, Wladyslaw Orkan, or E. Wasilewski would use a similar tenor, referred to by Andrzej Walicki as a 'nationalistic discourse'; and so did M. Dabrowska. This type of utterance was not infrequently getting intermingled with the anti-Semitic idiom. This was one of the ways which the anti-Jewish rhetoric took to penetrate into the political/social-commentary output of the one who was some time later to become famous for her novel 'Noce i dnie'.
4

Blood libels myths. From the cycle A Peculiar Picture

80%
Tokarska-Bakir J.
Teksty Drugie (Second Texts)
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2007
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issue 4(106)
42-72
EN
An introduction to the authoress book (forthcoming under the same title, to be published by WAB Publishers). She has prepared a collection of interviews held over a few years by her students talking to people of Sandomierz region. The starting point for their conversations was a painting by a 18th-century artist Karol de Prevot, showing a ritual murder committed by some Jews against a Christian child, which has been hanging by this very day in the Sandomierz cathedral. As it has appeared, a belief in that bloody legend has prevailed among the interviewed, the picture having remained a sort of relic by itself. On this basis, the authoress makes certain generalisations by making blood libels myths part of the context of W. Propp's fairylike compositions, tracing the explanation of their curious vivacity down there.
5

PETITIONERS OF JEWISH PROPERTY IN KOŠICE: A CASE STUDY ON THE HOLOCAUST AND LOCAL SOCIETY IN A SLOVAK-HUNGARIAN BORDER REGION

70%
Csősz L., Szeghy-Gayer V.
Mesto a dejiny
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2021
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vol. 10
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issue 1
75 - 101
EN
This study aims to provide an insight into the micro-world of a group of witnesses to and participants in the Holocaust in Košice, a town ceded from dismembered Czechoslovakia to Hungary in November 1938. We argue that Košice represents a suitable case study for the examination of Aryanization of Jewish property on the municipality and individual levels in the Slovak-Hungarian border region (Southern Slovakia), which is a hitherto understudied field in Holocaust studies. Our analysis is centred on 253 petitions submitted by local residents to obtain rental rights to apartments previously occupied by Jews and supporting documentation preserved in the Košice City Archives. Our primary research question is who these petitioners for Jewish apartments actually were and how and why they became involved in the process. We explore the petitioners’ social stratification, occupational structure, gender, ethnic origin and other social indicators. Furthermore, we present and interpret their arguments, excuses and motivations. This issue also involves the striking question of how many these ordinary men and women understood they benefited from mass murder.
6

Scorn and Desire towards the 'Strangers'. On Imaginary Filth in Polish Literature

70%
Kitlinski T., Lockard J.
Teksty Drugie (Second Texts)
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2007
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issue 6(108)
219-229
EN
The text explores the representation of Jews, women and gays in Polish literature. Writers return to images of us as over-sensualised, offal-smeared dirt. Scorn and desire alike, the Kristevan abject is evoked. Where humans are 'filth', social systems of degradation are constructed to maintain the barrier between imagined purity and imagined contamination. The idea of barriers against 'filth' haunts repeatedly and invokes 'dirty sexuality', from which it emerged. The text traces anti-Semitism and other phobias from the Polish Enlightenment (the recent research of M. Janion is crucial here) to today's Poland where abjection re-appeared in the attacks against C. Milosz, just after his death in 2004, accused of being a 'friend of Jews and sodomites'. The article is an extensively revised and updated version of 'Brief Polish Literary History of Cleanliness and Filth' in: 'Polish Garbage and Dreck-Heroes', Bad Subjects, Issue 55, May 2001, http://bad.eserver.org/issues/2001/55 - 65k.
7
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RILKE – GELESEN NACH, GESCHRIEBEN VOR AUSCHWITZ. EINIGE BEMERKUNGEN

70%
Kuczyńska-Koschany K.
World Literature Studies
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2012
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vol. 4 (21)
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issue 4
50 – 62
EN
The title and conceptualization of this text were inspired by the important book by Victor Klemperer “Before 33/after 45” (1956). The author tries to argue that the poet who lived and wrote before 1933 (Rainer Maria Rilke died in December 1926), would not be so widely read and interpreted today had he lived and written in the period of the Third Reich. The author uses Rilke´s letters, memoirs, works and the other documents in this article as a figure of a clairvoyance in the same sense in which it was understood by the Polish poet Cyprian Kamil Norwid (1821-1883): “A clairvoyance has two sources: either wisdom, or désinteressement.” This clairvoyance becomes obvious when we compare – as Giorgio Agamben has done – fragments from Rilke´s novel Die Aufzeichnungen des Malte Laurids Brigge (1910, that is, before World War I) with the figure of the concentration camp “musulman” (which appears in Primo Levi´s books). The comparison has to do with the encounter of the bare face with reality and the relevant consequences that arise from this encounter. However, we find any clairvoyance neither in Rilke´s correspondence, nor in the memories of his friends, who often describe the poet´s ambivalent behaviour. Also, the author found it important to point out German and Polish reception of Rilke between 1933 and 1945. Her findings confirm the hypothesis about Rilke´s ambivalent attitude toward Jews and anti-Semitism.
8
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Echa uprzedzeń: historyczne zbieżności w brytyjskiej postawie wobec żydowskich i muzułmańskich uchodźców

41%
Tilles D.
Studia Migracyjne - Przegląd Polonijny
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2018
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vol. 44
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issue 1 (167)
261–275
PL
Istotną część brytyjskiej mitologii narodowej stanowi idea, według której Wielka Brytania miała być miejscem schronienia dla uciekających przed wojną i prześladowaniami: od francuskich Hugenotów w XVII wieku, przez Polaków w czasie II wojny światowej, po Hindusów z Ugandy w latach 70. Ta idea brytyjskiej gościnności wydaje się jednak sprzeczna z obecnie rozpowszechnioną niechęcią do przyjmowania uchodźców. Dysonans ten możemy tłumaczyć tym, że pamięć zbiorowa nierzadko zaprzecza faktom: w historii każda fala uchodźców spotykała się z niezadowoleniem i wrogością, gdy docierała do brytyjskich brzegów. Taką tendencję dobrze ilustrują zbieżności pomiędzy brytyjskimi reakcjami wobec dwóch grup uchodźców, które przybyły do Wielkiej Brytanii w odstępie stu lat. Pierwsza grupa to Żydzi, którzy docierali na Wyspy Brytyjskie w latach 1880–1940, uciekając przed pogromami w Rosji i prześladowaniami nazistowskimi. Drugą grupą są Muzułmanie, przybywający na Wyspy w ciągu ostatnich dwóch dekad. Pojawienie się obu grup stawało się źródłem tych samych obaw: przed obcością kultury i religii, która miałaby stanowić zagrożenie dla brytyjskich zwyczajów; przed rozprzestrzenianiem się radykalnych, agresywnych ideologii; oraz przed tym, że nowi przybysze będą konkurencją ekonomiczną dla mieszkańców. Niniejsza praca poświęcona będzie podobieństwom i różnicom w brytyjskim dyskursie na temat żydowskich i muzułmańskich uchodźców, a także spróbuje zestawić te zbieżności i kontrasty z mitem gościnności uznawanej przez wielu Brytyjczyków za ich narodową cechę.
EN
A prominent part of Britain’s national mythology is the idea that the country has, throughout its modern history, provided refuge to those fl eeing war and persecution around the globe. Yet this perception of hospitality as an historical British trait sits dissonantly alongside a widespread reluctance to accept today’s refugees. Th is is because, as so oft en, collective memory contradicts historical fact: each wave of refugees has actually faced strong opposition to their arrival, and hostility once they reach Britain. Th is pattern is well illustrated by the parallels between British reactions to two groups of refugees that arrived a century apart from one another: Jews, who migrated in large numbers in the period 1880–1940, fl eeing fi rst Russian pogroms and later Nazi persecution; and Muslims, who have come in the last two decades. Both have aroused many of the same concerns: that their alien culture and religion represents a threat to Britain’s way of life; that they are responsible for spreading radical, violent ideologies which threaten British security; and that they would be an economic burden on the state and compete with the native population for resources. This paper will explore the similarities – and differences – between British discourses regarding Jewish and Muslim refugees, and use these to reflect upon Britain’s self-perceived national trait of hospitality.
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