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Das Tagebuch der Hertha Nathorff – die traurigen Aufzeichnungen aus den Jahren 1933–1945

100%
Majcher P.
Orbis Linguarum
|
2019
|
issue 53
167-175
EN
Hertha Nathorff’s life story can be seen as a revealing example of the fate of the other Jewish families in Germany during the Nazi era. Through the diary of Hertha Nathorff it is possible to get to know her personal impression, which concerns this period of time. The diary also shows the circumstances under which those German Jews who managed to escape the Nazi regime had to live and the agony that accompanied their decision to leave Germany. Finally, it provides information about the problems encountered by the exiled German Jews. For Hertha Nathorff, her diary was a refuge that enabled her to process the most difficult moments in her life and not to give up hope for her existence. The aim of the article is to illustrate the special role of keeping diaries in the period of dehumanization. It should show the special importance of keeping a diary in the process of maintaining one’s own identity and strengthening one’s self.
2
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Grand Illusion? The Phenomenon of Jewish Life in Poland after the Holocaust in Lower Silesia

94%
Ilwicka A.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
|
2014
|
vol. 4
|
issue 2
PL
The Jewish Life in Poland inLower Silesia began with the end of World War II. Survivors from the local concentration camp in Gross Rosen created the first Jewish committee and, with German Jewish survivors, started a new chapter in the post war history of Lower Silesia. The fact that only 10% of the Jews from the whole population overcame the extermination should be borne in mind. There is a related branch of research that seeks to determine how long Jewish life continued in Europe, where and under what conditions. In the last few years, we have become aware of the extent to which Jews actually built new possibilities after World War II in Poland, 1945–1968. In fact, the prevailing popular image of post–war Jewry is a simplistic one that divides the Jewish population into basic groups: the assimilated Jews of Russia; the “Jewish Jews” of Poland and other western areas, annexed to the Soviet Union, who sought to preserve at least some aspects of Yiddishkayt (Jewishness); and the traditional Jews, who remained devout.In the period of 1945–1950, the Jews created the most important center of Jewish Life in Europe, in terms of culture, industry, education and intellectual life. A stabilization period of the Jewish settlement began with the autumn of 1946. The softening of emigration rules and the closure of the Polish borders in the winter of 1947 helped Jews fully concentrate on the Jewish life in Poland. At that time, political, social, economic and cultural activities continued to be carried out on a large scale. In 1946, 16,960 Jews were registered in Wrocław. With the change of the policy towards the Jewish community by the communist government of Poland, the Jewish settlement in Wrocław slowed down and eventually, at the beginning of the 70’s, Jewish life in the Lower Silesia disappeared from the cultural map of the local landscapes.Even though some of the Jewish settlers remained in the Lower Silesia to continue Jewish life in this territory, the community never became as strong and influential as it was at the beginning of the settlement. 
EN
The Jewish Life in Poland inLower Silesia began with the end of World War II. Survivors from the local concentration camp in Gross Rosen created the first Jewish committee and, with German Jewish survivors, started a new chapter in the post war history of Lower Silesia. The fact that only 10% of the Jews from the whole population overcame the extermination should be borne in mind. There is a related branch of research that seeks to determine how long Jewish life continued in Europe, where and under what conditions. In the last few years, we have become aware of the extent to which Jews actually built new possibilities after World War II in Poland, 1945–1968. In fact, the prevailing popular image of post–war Jewry is a simplistic one that divides the Jewish population into basic groups: the assimilated Jews of Russia; the “Jewish Jews” of Poland and other western areas, annexed to the Soviet Union, who sought to preserve at least some aspects of Yiddishkayt (Jewishness); and the traditional Jews, who remained devout.In the period of 1945–1950, the Jews created the most important center of Jewish Life in Europe, in terms of culture, industry, education and intellectual life. A stabilization period of the Jewish settlement began with the autumn of 1946. The softening of emigration rules and the closure of the Polish borders in the winter of 1947 helped Jews fully concentrate on the Jewish life in Poland. At that time, political, social, economic and cultural activities continued to be carried out on a large scale. In 1946, 16,960 Jews were registered in Wrocław. With the change of the policy towards the Jewish community by the communist government of Poland, the Jewish settlement in Wrocław slowed down and eventually, at the beginning of the 70’s, Jewish life in the Lower Silesia disappeared from the cultural map of the local landscapes.Even though some of the Jewish settlers remained in the Lower Silesia to continue Jewish life in this territory, the community never became as strong and influential as it was at the beginning of the settlement.
3
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Problem tożsamości i poczucia lojalności Żydów pochodzących z zaboru pruskiego na przykładzie Alfreda Cohna (1901–1961)

84%
Alabrudzińska E.
|
EN
So far a very simplified picture of the transformation of the identity of Jews of West Prussia and Poznan land have functioned in the literature on the subject. The impulse to conduct the research on this issue became the publishing of the memories of Alfred Cohn, a typical German Jew, whose life and dramatic decisions show the complexity of the problem of identity and the sense of loyalty of the Jewish population of the territory of the Prussian partition. Alfred Cohn was close to recognizing himself as a German of the Jewish denomination. In 1920, without a shade of doubt, he decided to maintain loyalty to the German state and leave his family town Bydgoszcz, while in 1945 he decided the opposite. In order to clarify these contradictions, an analysis of the emancipation, acculturation and assimilation processes of the Jewish community of the territories of the Prussian partition of the 19th century and the first two decades of the 20th century was conducted. Subsequently, the results of this analysis were compared with studies on the identity of German Jews living in the Second and Third Reich. At least until the 1880s, the Jews of Greater Poland, and West Prussia considered themselves representatives of a separate nation, despite the already advanced process of assimilating German culture, customs and language, and showing loyalty to the German state. The assimilation reached its greatest intensity at the turn of the 19th and 20th centuries, leading to a strong integration of Jews with German society and the German state. This aggravated Polish-Jewish antagonism, especially in Greater Poland. After some of the lands of the former Prussian partition came under Polish rule, most Jews remained loyal to the German state, treating it as their homeland, and emigrated in the years 1918–1921 along with the majority of the German population. However, despite such decisions, despite the use of German as their mother tongue, and despite demonstrating German patriotism and the intense desire to blend in with German society, it is necessary to show great caution in the case of attempts to recognize the Jews of the Prussian partition only as a religious minority, although more than once they have defined themselves this way. In the Reich, Jews did not manage to merge with the German environment, either. They created their own Jewish-German cultural system. Their identity can be described as very specific, heterogeneous and shaped by contradictions and dilemmas. In the territories of the Prussian partition, the process of shaping the identity of German Jews was even more complicated as this community had to function also within the Polish society.
4
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Problem tożsamości i poczucia lojalności Żydów pochodzących z zaboru pruskiego na przykładzie Alfreda Cohna (1901–1961)

84%
Alabrudzińska E.
Zapiski Historyczne
|
2019
|
vol. 84
|
issue 3
101-122
EN
So far a very simplified picture of the transformation of the identity of Jews of West Prussia and Poznan land have functioned in the literature on the subject. The impulse to conduct the research on this issue became the publishing of the memories of Alfred Cohn, a typical German Jew, whose life and dramatic decisions show the complexity of the problem of identity and the sense of loyalty of the Jewish population of the territory of the Prussian partition. Alfred Cohn was close to recognizing himself as a German of the Jewish denomination. In 1920, without a shade of doubt, he decided to maintain loyalty to the German state and leave his family town Bydgoszcz, while in 1945 he decided the opposite. In order to clarify these contradictions, an analysis of the emancipation, acculturation and assimilation processes of the Jewish community of the territories of the Prussian partition of the 19th century and the first two decades of the 20th century was conducted. Subsequently, the results of this analysis were compared with studies on the identity of German Jews living in the Second and Third Reich. At least until the 1880s, the Jews of Greater Poland, and West Prussia considered themselves representatives of a separate nation, despite the already advanced process of assimilating German culture, customs and language, and showing loyalty to the German state. The assimilation reached its greatest intensity at the turn of the 19th and 20th centuries, leading to a strong integration of Jews with German society and the German state. This aggravated Polish-Jewish antagonism, especially in Greater Poland. After some of the lands of the former Prussian partition came under Polish rule, most Jews remained loyal to the German state, treating it as their homeland, and emigrated in the years 1918–1921 along with the majority of the German population. However, despite such decisions, despite the use of German as their mother tongue, and despite demonstrating German patriotism and the intense desire to blend in with German society, it is necessary to show great caution in the case of attempts to recognize the Jews of the Prussian partition only as a religious minority, although more than once they have defined themselves this way. In the Reich, Jews did not manage to merge with the German environment, either. They created their own Jewish-German cultural system. Their identity can be described as very specific, heterogeneous and shaped by contradictions and dilemmas. In the territories of the Prussian partition, the process of shaping the identity of German Jews was even more complicated as this community had to function also within the Polish society.
5
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Introducing Teenagers to a Dialogue with Judaism as the Task of School Catechesis

67%
Kostorz J.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
|
2014
|
vol. 4
|
issue 2
PL
This analysis proves that introducing teenagers to a dialogue with Judaism is one of catechesis’s tasks. This task has been outlined in the post-conciliar documents of the Catholic Church. It underlines the spiritual ties between Catholic people and the Jews and promotes forming an attitude of openness towards followers of the Mosaic religion. It also contributes to mitigating anti-Semitism among Catholic teenagers. At the same time, it raises interest in Jewish traditions and culture. In the religion syllabus in lower and post-secondary schools we can come across numerous references (mainly indirect) to Judaism. The focus on passing honest knowledge about Judaism can be also clearly visible. In this way, formation of the cognitive element of inter-religious dialogue takes place. On the other hand, less attention is devoted to other components of this attitude such as the emotional and behavioural elements. That is why there is a demand to complete the lacking elements by watching films and having discussions. The above mentioned multimedia materials called “The religion lesson” have been prepared to satisfy this need.Great importance is also attached to creating situations that allow Christian teenagers to participate in meetings with the Jews. It can be organized in the form of Days of Judaism and panel discussions with Jews and distinguished contemporary theologians and philosophers. Open meetings with representatives of Judaism are a great opportunity to perceive the Jews as “older brethren in the faith”. They let young people discover the cultural wealth and vision of Judaism and teach teenagers respect for the religious beliefs of the Jews. Thereby, they can contribute to the change of mentality of young participants of catechesis in their approach to Judaism. It is worth referring to the works of Jewish culture in these activities. It is the cultural heritage that comprises a great reference point to showing the strong Judaic roots of Christian culture. Thus, it is necessary, for the topics in Judaism proposed for religious syllabuses and catechetical material to be closely connected with organizing meetings of young Catholics with followers of the Mosaic religion. Only this kind of experience can contribute to an authentic inter-religious dialogue.
6
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(Nie) zapomniana stacja kolejowa – Gleis 17 jako przykład upamiętnienia ofiar deportacji z Berlina

51%
Ciechomska A.
Studia Żydowskie. Almanach
|
2014
|
vol. 4
|
issue 4
145-153
EN
The article is a description of the memorial place „Gleis 17” in Berlin. This place is a form of commemoration of the Jewish victims of deportations from the capital of Germany. The monument Gleis 17 is an initiative of the German Railway (Deutsche Bahn) and was established in 1991 on the historical place – station Berlin Grunewald where the Jewish inhabitants of the city where deported from to the ghettos and death camps. The article contains the details how the idea of the memorial place has been created and fulfilled. The appearance and meaning of single parts of the whole memorial complex are described as well. Furthermore there is a role of this place in the movie “Der letzte Zug” (The last train) mentioned.
PL
Artykuł jest opisem miejsca pamięci „Gleis 17” w Berlinie. Miejsce to jest formą upamiętnienia żydowskich ofiar deportacji ze stolicy Niemiec. Pomnik Gleis 17 powstał z inicjatywy Kolei Niemieckich (Deutsche Bahn) w 1991 r. na historycznym miejscu – stacji Berlin Grunewald, skąd żydowscy mieszkańcy miasta byli deportowani do gett i obozów zagłady. Artykuł zawiera szczegółowe informacje o tym, jak powstała i została zrealizowana idea miejsca pamięci. Opisano wygląd i znaczenie poszczególnych części całego kompleksu memorialnego. Ponadto wspomniano rolę tego miejsca w filmie "Der letzte Zug" (Ostatni pociąg).
7
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Krótkie życie na „Wschodzie”. Żydzi z terenu Rzeszy deportowani do dystryktu lubelskiego

51%
Kuwałek R.
Studia Żydowskie. Almanach
|
2014
|
vol. 4
|
issue 4
31-51
EN
In the years 1940-1942 from the territory of Third Reich (today Germany and Austria) Nazis deported about almost 30 000 Jews. Big part of them were located in so called transit ghettos, mainly in Izbica, Piaski, Opole Lubelskie and Zamość where they were forced to stay since few weeks until few months. Since May 1942 the transports from Third Reich were sent directly to the death camp in Sobibór and some group of young and strong men were selected for work in Majdanek concentration camp or labour camps in Lublin district. All of them met themselves with big brutality of the German occupation in Eastern part of Poland, primitive life condition and hunger. All of them survived culture shock in the contacts with Polish Jews and non-Jewish milieu which created the big culture and religious conflicts. The situation of German and Austrian Jews deported to Lublin district was much more difficult than Czech or Slovak Jews who had more contacts with local Jewish and Polish population. This lack of big chance to survive was the reason that from the group of German Jews survived in Lublin district only 20 people. This article is a description of last moment of their tragical life and based mainly on the testimonies given by Polish Jews and Poles who were the witnesses of the fate of German and Austrian Jews. Some information is taken also from post-war German investigations against perpetrators.
PL
W latach 1940-1942 z terenów III Rzeszy (dzisiejsze Niemcy i Austria) naziści deportowali około 30 000 Żydów. Duża część z nich została umieszczona w tzw. gettach tranzytowych, głównie w Izbicy, Piaskach, Opolu Lubelskim i Zamościu, gdzie zmuszeni byli przebywać od kilku tygodni do kilku miesięcy. Od maja 1942 r. transporty z III Rzeszy kierowane były bezpośrednio do obozu zagłady w Sobiborze, a pewna grupa młodych i silnych mężczyzn została wytypowana do pracy w obozie koncentracyjnym na Majdanku lub w obozach pracy na terenie dystryktu lubelskiego. Wszyscy oni spotkali się z wielką brutalnością okupacji niemieckiej na wschodnich terenach Polski, prymitywnymi warunkami życia i głodem. Wszyscy przeżyli szok kulturowy w kontaktach z polskimi Żydami i środowiskiem nieżydowskim, co wywołało duże konflikty kulturowe i religijne. Sytuacja Żydów niemieckich i austriackich deportowanych do dystryktu lubelskiego była znacznie trudniejsza niż Żydów czeskich i słowackich, którzy mieli więcej kontaktów z miejscową ludnością żydowską i polską. Ten brak większych szans na przeżycie sprawił, że z grupy Żydów niemieckich w dystrykcie lubelskim ocalało zaledwie 20 osób. Niniejszy artykuł jest opisem ostatnich chwil ich tragicznego życia i opiera się głównie na relacjach polskich Żydów i Polaków, którzy byli świadkami losów Żydów niemieckich i austriackich. Niektóre informacje pochodzą także z powojennych niemieckich śledztw przeciwko sprawcom.
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