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1
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A HANDFUL OF INFORMATION ABOUT JÓZEF KOFFLER AND HIS FAMILY FROM THE REGISTERS OF THE JEWISH COMMUNITY IN STRYJ

100%
Golab M.
Muzyka
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2007
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vol. 52
|
issue 2(205)
61-73
EN
The article reports the results of an archival search in the 'Archiwum Glówne Akt Dawnych' (The Central Archive od Historical Records) in Warsaw. The source was: 'Ksiegi metrykalne wyznania mojzeszowego z terenów tzw. zabuzanskich z lat 1814-1939 (Registers of Jewish Faith from the Area beyond the Bug, 1814-1939) (Set No 300/I-II: documents Nos: 374 (ref. 1891), 124 (ref. 2200), 58 (ref. 2205) and 282 (ref. 2341)). The documents chiefly concern records of the Jewish Community of Stryj (now in Ukraine) relating to the family of the prominent Polish composer of the interwar period - Józef Koffler (1896-1944). These records include: the birth certificate of Józef Koffler; the birth certificate of the composer's sister, Gitel Reizel; the marriage certificate of the composer's parents, Hersch Koffler and Rebeka Schönfeld; and the birth certificate of his brother Schulim. The author also analyses records entered in later years in the registers of the Jewish community, especially those concerning: a declaration relating to the adoption of the children of Józef and Gitel Reizel born out of wedlock, the change of name from 'Gitel Reizel' to 'Gizela', and a declaration relating to Józef Koffler leaving the Jewish community. The search brings new information about the composer's family, and makes it possible to correct a number of errors relating to this subject.
2

Some Glimpses at the Life of the Jewish Community of Sandomierz in the Years 1918-1939

100%
Kotowski R.
Kwartalnik Historii Żydow
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2008
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issue 1(225)
47-64
EN
The article looks at selected problems related to daily life of the Jewish community in Sandomierz in the two decades separating the two world wars. Taking advantage of preserved and available archive sources, the author presents the occupations of the Jewish population of the town, its social or political activity or the charitable activities of its representatives. This is supported by statistical data concerning both the number of Jewish residents of the town and their role in trade and commerce. The author also looks at the functioning of the Sandomierz Jewish Religious Community, its problems and internal conflicts. The backdrop for a description of these problems is the life of the little town of Sandomierz, in which the Jews accounted for a large proportion of the total population, in the period between the two world wars.
3

Diary (Ed. Joanna Nalewajko-Kulikov)

80%
Mark B.
Kwartalnik Historii Żydow
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2008
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issue 2(226)
156-192
EN
Bernard Mark began writing his diary in Yiddish toward the end of 1965, half a year before his death. In it, he wrote about the Polish realities of the 1960s seen from the perspective of the Jewish milieu rallied round the Socio-Cultural Association of Jews in Poland [Towarzystwo Spoleczno-Kulturalne Zydów w Polsce]. He paid particular attention to shifts in the attitude of the authorities toward the Jewish minority and Israel, the rising nationalism and manifestations of anti-Semitism. His records contain his own thoughts and reminiscences, profiles of his acquaintances, comments on books read, opinions on current political developments and notes about his meetings. The diary provides valuable insight in the moods of the leaders of the Jewish community in Poland shortly before the developments of March 1968.
4

GEORG WIDMANN AND EARLY PIETIST MISSIONS AMONG THE JEWS (Georg Widmann und die Anfänge der pietistischen Judenmission)

80%
Doktor J.
Kwartalnik Historii Żydow
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2009
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issue 4(232)
449-457
EN
The first missionary expedition from the years 1730-31 occupies a special place in the annals of Institutum Judaicum et Muhammedicum. It made such a big impression on its participants and the founder, Johann Heinrich Callenberg, that it started missionary peregrinations that lasted for more than 50 years. That mission was the idea of Georg Widmann, who previously travelled across Germany, Poland and Hungary for two years with a private mission among Jews. He described it in the missionary autobiography attached to this article, written at Callenberg's request. In the course of his missionary wandering, Widmann came across the Land Rabbi of Wielkopolska, Jaakow Mordechej ben Naftali ha-Kohen, who, by Widmann's account, got to appreciate highly the Institute's publications. Upon receiving an informal approval from the Land Rabbi, Widmann went to Halle and assured Callenberg that many Jews in Poland were leaning toward Christianity. They were not abandoning the Judaic faith, however, because they did not want to sever ties to their people and preferred to work covertly on converting the rest. He guaranteed that the Institute's publications could be distributed in Poland. He also insisted that it was necessary to convince the Land Rabbi to move to the Evangelical church, together with his followers. Callenberg accepted Widmann as his associate and consented to his travel to Poland in the capacity of the Institute's representative. Theology Student Johann Andreas Manitius was to accompany Widmann and verify his accounts. The expedition ended in a fiasco, with the rabbi refusing to enter an Evangelical church and urging the Jews to burn the Institute's publications. However, this did not deter the Institute's collaborators, who continued such missions until the 1780s.
5
Content available remote

'THERE ON THE POPLARS WE HUNG OUR... VIOLINS'. ON OLD INSTRUMENTS, MACEWAS, SYNAGOGUES AND KLEZMERS

80%
Vogel B.
Muzyka
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2007
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vol. 52
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issue 2(205)
75-113
EN
Musical instruments were very rare symbols pictured on the Jewish tombstones in the Central Europe during last few centuries. More often were they painted as an illustration to Psalms 137 (136) and 150 on the inside synagogue's walls since the 18th century. Most of those temples where made of wood. No such wooden synagogue and only a dozen or so stone ones survived the World War II. However, some archival photographs and paintings are still witnesses to their better days. Here comes a very important question how far those iconographical sources reflect the instrumentarium used at that time. The other question is how far they reflects the instrumentarium used then by Jewish musicians, especially klezmers (klezmorim).
6
Content available remote

THE FIGURE OF THE BLOODSUCKER IN POLISH RELIGIOUS, NATIONAL AND LEFT-WING DISCOURSE, 1945/1946: A HISTORICAL ANTHROPOLOGY STUDY (Figura krwiopijcy w dyskursie religijnym, narodowym i lewicowym Polski roku 1945/1946. Studium z antropologii historyczne

80%
Tokarska–Bakir J.
Sprawy Narodowościowe
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2010
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issue 37
19-47
EN
Despite the fact that after 1945 all anti-Jewish pogroms in Poland (except one) were given a blood label—a rumor about Jewish murderers of Polish children—this fact has not attracted the attention of historians until recently. Conspiracy theories, however, were a lot more popular and noted that the pogroms had been provoked by ‘Soviet advisers' or ‘syonists.' The author of this essay argues that participants of anti-Semitic violence, the assailants as well as policemen, prosecutors, and judges involved in controlling the events – though they represented a variety of different political approaches – were all united by a common socio-mental formation, and remained united by a figure of the Jew as bloodsucker (this mystic figure is described here according to Mary Douglas). Many of them, security and secret services functionaries included, succumbed to a suggested blood libel. Moreover, some traces of blood libel are still present in Poland, not only as folk beliefs (cf. the research conducted under the present author's direction in Sandomierz). The essay's aim is to present a structural background of slow growing ‘Polish national socialism' on the one hand and old anti-Jewish resentments on the other, as both were a ground for a specific anti-Jewish alliance in the first period after World War II. Thus, the author claims that a synthesis of religious antiSemitism (‘Jew–kidnapper–bloodsucker'), modern anti-Semitism (‘Jew–capitalist– –bloodsucker') and the ‘Judeo-communists' occurred in Poland, which crippled a healthy body of the nation and the communist party. The essay is based on, inter alia, letters intercepted by the censorship in 1946, the reports made by some anti-communist underground fighters, a number of memories and documents of communist secret services officers, as well as documents accumulated in the course of investigations held by the authorities after the pogroms of 1945 and 1946.
7

Shall we fear people no more? Return after the Holocaust in Polish-Jewish literature

80%
Quercioli-Mincer L.
Kwartalnik Historii Żydow
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2007
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issue 2(222)
199-226
EN
In an article published in 2000, Jan Tomasz Gross asked himself this question: How does one explain the fact that a quarter of a million of Jews who survived the conflagration of World War II went on to leave Poland? How was this development reflected in the Polish post-war consciousness? It is well known that in Poland the return from a camp or, more often, from the Soviet Union, did not translate for the majority of the Jews into integration in the country; for many of them the time of hostility and fear continued beyond 8 May 1945. The authoress is trying to answer the question asked by Gross by referring to the writings of some men of letters, Polish Jews living in Poland after WWII (Rudnicki, Wojdowski, Grynberg, Dichter), and examining the choices being made and the cultural and political survival strategy employed by their literary protagonists.
8

OTHERS OR FOLKS? JEWS IN THE COLLECTIVE MEMORY OF THE INHABITANTS OF BIALYSTOK REGION (Obcy, czy nasi? Zydzi w pamieci zborowej mieszkanców bialostocczyzny)

70%
Poczykowski R.
Pogranicze. Studia Społeczne
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2009
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vol. 15
81-93
EN
The article attempts to explain the phenomenon of the return, after decades of collective amnesia, of the memory of Podlasie Jews to the public life of the citizens of this province. This 'return of memory' can be seen in many spheres of life of the local communities and regional society: from school curricula, through festivals, official celebrations, to turning the rich Jewish past of the region into a tourist attraction. What makes this phenomenon very interesting is the fact that the 'natural subjects' of this memory - Podlasie Jews - almost do not exist here. There is no Jewish community or Jewish social, cultural or religious life in the region anymore, and in the majority of cases the 'memory revival' is only possible thanks to the efforts of the non-Jewish activists and organizations. Why is the region facing the return of the past of Podlasie Jews now - almost two decades after the democratic change in Poland? The author suggests several factors, which are, among others: the democratization of the Polish society combined with the pluralization of the paths of remembering, the changes of Poles' self-perception, the revival of interest in the local past, the changes of school curricula to more open and multicultural narratives, the generational change and the intensification of contacts between Podlasie inhabitants and the Jewish Diaspora. All these have made it possible that more and more often the local Jews who lived here for centuries are, like in the research being done by the author, referred to as 'Our Jews', the folks.
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