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1

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

100%
Quercioli-Mincer L.
Kwartalnik Historii Żydow
|
2007
|
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.
2

STANISLAW BENSKI (Stanislaw Benski)

100%
Dobiegala A.
Kwartalnik Historii Żydow
|
2010
|
issue 1(233)
101-108
EN
The paper is an attempt to familiarize the reader with Stanislaw Benski, a Polish writer of Jewish descent. It reconstructs his biography on the basis of documents coming from a private archive of the writer's adopted son and interviews with Benski's friends. It tells about Benski's happy childhood in a Jewish quarter of Warsaw, his wartime fate and post-war life, his late debut as writer and the origins of his writings, the long years of work at a welfare home inhabited by Holocaust survivors, and finally his sudden death during his first trip to Berlin since the end of the war. The authoress looks at the problem of Benski's identity and his attitude to the faith and traditions of his forefathers. Next to facts about the writer's life she quotes opinions about his literary output.
3
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Świecka tożsamość polskich Żydów jako żydowska tożsamość alternatywna

100%
Włodarczyk T.
Studia Europaea Gnesnensia
|
2013
|
issue 8
71-95
PL
The article discusses the issue of Jewish secular identity. Drawing on the studies of Irena Hurwic-Nowakowska, Konstanty Gebert and Heleny Datner, as well as own research, the author demonstrates the specific identity of a number of Polish Jews, whose notion of Jewish identity is not founded on religion but rooted in the broadly understood Jewish heritage.  
4

ALIJA BET IN FILM (Alija bet w filmie)

100%
Patek A.
Kwartalnik Filmowy
|
2010
|
issue 69
201-213
EN
Alija bet, or the illegal migration of Jews to Palestine, in the period when Palestine was under the British mandate (1920-1948), is of interest not only to historians, but also film makers. The reason for this is that the movement played a key role in the creation of the state of Israel, and became a part of shared Jewish identity. The filmography of Alija bet includes films made in Israel, USA, Italy, France and Romania. They include a wide range of works: films made for cinema and television, documentary and fictional accounts, small and large scale productions. Although not all stood the test of time, but thanks to the medium there exists a record of relevant places and people, and the atmosphere of Alija bet.
5

ŽIDOVSTVO V ASIMILOVANEJ NUKLEÁRNEJ RODINE TRETEJ POHOLOKAUSTOVEJ GENERÁCIE

75%
Pešťanská Z.
Slovenský národopis (Slovak Ethnology)
|
2014
|
vol. 62
|
issue 1
30 – 44
EN
Through a chosen example, this paper presents an interpretation of talks about Jewishness in a present-day nuclear family of the third post-Holocaust generation. The author ś aim was to describe one of many variants of the presentation of Jewishness in a secularised mixed family in Slovakia in an urban environment. The wife in the studied couple is Jewish, and the husband is non-Jewish. Through this concrete family, the author sought to interpret: a) in what form has a family of members of the Jewish community survived in the current conditions in Slovakia; b) what is the impact on this form of the restoration of positive Jewish identity in the 1990s; c) how a family life-cycle influences the extent and the ways of consumption of Jewishness in the public and private spheres.
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