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1

THE JEWISH COMMUNITY OF KLECZEW IN THE YEARS 1815-1863 IN LIGHT OF THE RECORDS OF THE TOWN OF KLECZEW (Spolecznosc zydowska Kleczewa w latach 1815-1863 w swietle 'Akt miasta Kleczewa')

100%
Grzeszczak M.
Kwartalnik Historii Żydow
|
2010
|
issue 3(235)
345-354
EN
The article was written on the basis of the collection of the 'Records of the town of Kleczew', kept in the Konin branch of the State Archives in Poznan. On this basis the author painted a picture of Kleczew's Jewish population in the years 1815-1860 seen from the religious, economic and social angle. The Jews first settled in Kleczew at the end of the 16th century but did not rise to prominence in the town's life until the 19th century. The Jewish population began to dominate in the town's business activities during that time, controlling the most important branches of the town's economy, i.e., commerce and crafts. One of the they had to undertake due to the realities of life under foreign rule was the defence of their religious and ethnic autonomy. The Jews of Kleczew attained that goal, among other things, by obtaining the consent of the authorities of the Kingdom of Poland to the construction of a new synagogue. The synagogue built in the years 1853-1860 served as a place of worship until its desecration by the Nazis in the years 1940-1941.
2

THE BUILDING OF THE GREAT SYNAGOGUE IN Ostroleka (1846 – approx. 1870) (Sprawa budowy Wielkiej Synagogi w Ostrolece 1846 - ok. 1870)

100%
Mironczuk J.
Kwartalnik Historii Żydow
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2010
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issue 4(236)
463-475
EN
The article concerns the construction of a brick shrine, called the Great Synagogue, in Ostroleka in the mid-19th century; an earlier wooden shrine was destroyed in a battle fought within the November 1830 Uprising. The decision to build the place of worship was made in 1846. Initially, financial problems faced by the Jewish community made it impossible to complete the undertaking within a short period of time. A detailed inventory of the materials and workmanship required, made in 1858, as well as the cost estimate, pointed to the shortfall of the accumulated funds. However, the gradual growth of prosperity and determination of Ostroleka's Jewry made is possible to complete the job. The Great Synagogue only survived until 1915, when it was destroyed during fighting between the German and the Russian forces.
3

JEWISH COMMUNITY MUSEUM AS A RESULT OF CITIZEN ACTIVITIES

75%
Salner P.
Slovenský národopis (Slovak Ethnology)
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2015
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vol. 63
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issue 4
366 – 379
EN
The study focuses on circumstances under which the Jewish Community Museum was established and officially opened in the Bratislava synagogue in 2012. Already prior to WWII, a respected architect and collector Eugen Barkány came with the idea of opening a museum consisting of Slovak judaica. He followed up his project after the liberation, too. In the second half of the sixties, it seemed that thanks to the Jewish Religious Community (JCR/ŽNO) Bratislava support there would be created a Slovak branch of the Prague Jewish Museum within the premises of the Neolog Bratislava synagogue. However, the project implementation had to be postponed for many years to come: first of all due to Bárkány’s death (1967), demolition of the synagogue giving place to the construction of a new bridge, and the occupation of Czechoslovakia in 1968. In the beginning of the next millennium, it was Maroš Borský, Art historian and Judaist, who undertook this project. He persuaded the board members of the JCR (ŽNO) Bratislava to vacate the already abandoned female gallery of the only preserved synagogue for presentation of Barkány’s collection. Apart from the permanent exhibition, the museum already offered three exhibits entitled: The Shadow of the Past (2013); We Are Here (2014); and Engerau – a Forgotten Story of Petržalka in 2015.
4

SYNAGOGUE DECORATIONS IN PRESENT-DAY UKRAINE: PRACTICE IN PRESERVATION OF CULTURAL AND ARTISTIC HERITAGE

75%
Kotlyar E., Sokolyuk L., Pavlova T.
Muzeológia a kultúrne dedičstvo
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2020
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vol. 8
|
issue 4
111 – 136
EN
There are approximately ten historical synagogue buildings left in Ukraine today which continue, to varying extents, to preserve their original wall paintings and decoration. A number of these were only recently discovered. The attempts underway, beginning in the early 2000s, to preserve as well as uncover old paintings often produces the opposite effect, destroying authentic works. The cultural significance of these historical landmarks requires that they be included in a single international register, along with supervision and an agreed upon preservation program designed individually for each. Synagogue wall paintings will inevitably perish unless ways of transferring this heritage are sought that will move these works to a different and more reliable “medium of cultural memory”. Different, innovative approaches to museum preservation and ways of presenting these works to public view are called for. Among the tried and tested options are: reconstructing old synagogue interiors which contain wall or ceiling paintings; using motifs taken from the original paintings in new works being produced for the Jewish community; and work on exhibition projects, catalogues and two-dimensional reconstruction models.
5

POMĚR STÁTU A VEŘEJNOSTI K OSUDU SYNAGOG, ŽIDOVSKÝCH HŘBITOVŮ, A DALŠÍCH ŽIDOVSKÝCH BUDOV V ČESKÝCH ZEMÍCH PO ŠOA (LÉTA 1945 – 1956). (REKONSTRUKCE NA ZÁKLADĚ VYBRANÝCH PRAMENŮ I ODBORNÉ LITERATURY)

63%
Soukupová B.
Slovenský národopis (Slovak Ethnology)
|
2012
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vol. 60
|
issue 2
133 – 150
EN
This study maps the state of Jewish monuments and buildings after the Shoah. A number of synagogues and cemeteries in the border region had already been destroyed during the so-called Crystal Night and in the years of existence of the Reich’s Sudeten region. The Jewish monuments and buildings were also devastated on the territory of the Protectorate, where Jewish property was confiscated. After the liberation, it was impossible to solve the problem of the dismal state of the monuments and buildings. The catastrophic situation was made worse by the policy of so-called public interest, which the state organs had already begun to apply during the so-called natural restitutions from 1946 to 1948. After the February Revolution came a phase of open expropriation of church property and property of religious communities. The undignified exploitation of synagogues, devastation and also abolition of Jewish cemeteries and seizure of Jewish real estate continued. By symbolic recodification of meaning and through the physical disappearance of a number of Jewish monuments and buildings from the public space, the last evidences of the multi-cultural of the pre-war Czech space were disappearing. This paper analyses the mechanisms of power, its modes of argumentation, and minority attempts at defence.
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