Search results

1

Żydzi polscy na szlaku podróży galicyjskiego globtrotera Sygurda Wiśniowskiego

100%

Szymańska K. Z.

Pamiętnik Literacki

|

2015

|

vol. 106

|

issue 3

5-18

XX

Sygurd Wiśniowski (1841–1892), niesłusznie zapomniany dziś pisarz i reportażysta , galicyjski globtroter, wnikliwie zgłębiał tajemnice świata drugiej połowy XIX wieku. Interesowały go przyczyny i skutki nasilania się tendencji emigracyjnych z Europy do Australii, Stanów Zjednoczonych oraz na Kubę, asymilacja wychodźców, ich rywalizacja na rynkach pracy. W reportażach publikowanych w prasie lwowskiej i warszawskiej Wiśniowski pisał często o falach emigrantów z Polski. Jego uwagę absorbowali szczególnie wychodźcy hebrajscy. Wśród polskich Żydów, z którymi nawiązał kontakt, byli zamożni kupcy, handlarze uliczni, ale też żebracy, ludzie różnego wieku. Wiśniowski dostrzegał w nich polską wrażliwość, melancholię, tęsknotę za krajem nad Wisłą, lęk przed utratą tożsamości. W swoich relacjach reporterskich przełamywał stereotyp Żyda-przechery, bezdusznego bogacza, wroga chrześcijan. Często podkreślał fakt nasilania się w Stanach Zjednoczonych zjawiska antysemityzmu. W ocenie reportera szczególną agresywność wobec polskich Żydów manifestowali Niemcy. Kompetencje polityczne, antropologiczne oraz socjologiczne Wiśniowskiego budzą szacunek odbiorcy jego reportaży.

EN

Sygurd Wiśniowski (1841–1892), Galician globetrotter, writer and literary reporter, piercingly fathomed the world mysteries of the second half of the 19th century. His interests included the reasons and effects of the growing emigration tendencies from Europe to Australia, the USA and Cuba, emigrant assimilation, and their competition on the labour markets. In his literary reports published in Lviv and Warsaw press Wiśniowski often wrote about the waves of emigrants from Poland, and was especially absorbed by Hebrew emigrants. Among the Polish Jews he kept contact with were wealthy merchants, street vendours, but also beggars; people of different age. Wiśniowski took note of their Polish sensitivity, melancholy, yearning for the country on the Vistula, fear of loss of identity. His accounts break with the stereotype of a Jew – a cunning fox, a heartless rich man, a Christian foe, and also emphasise the intensified anti-Semitism in the USA. In his assessment, the Germans demonstrated special bellicosity towards the Polish Jews. Wiśniowski’s political, anthropological, and sociological competencies hold respect of the reports’ readers.

2

"Palestine must be the ultimate goal" : Count František Schönborn’s report of September 1945 on Jewish refugees from Poland in Czechoslovakia

80%

Friedl J.

Slovanský přehled: historická revue pro dějiny střední, východní a jihovýchodní Evropy (Slavonic Review: Review for Central, Eastern and Southeastern European history)

|

2018

|

vol. 104

|

issue 1

135-158

EN

Immediately after the end of the Second World War, Europe had to cope with a serious problem - the repatriation of displaced persons. Besides this, we may also track a flow of migration by Jewish refugees out of Poland. It was made up of Jews who had survived the holocaust, but because of the strong anti-Semitic atmosphere in Poland, and also because they were under the influence of Zionist ideas, they were fleeing to Palestine. Some of them took a route through Czechoslovakia. This migratory movement was already fairly strong in the first months after the war. Count František Schönborn, who at that time was serving in the Czechoslovak Army as a first lieutenant for repatriation, was well aware of the gravity of this problem. He therefore decided to inform the International Red Cross about it and suggested setting up a system of holding and transit camps on Czechoslovak territory for these refugees. The reproduced text of his letter at the end of this article shows how this member of the Czech aristocracy was aware of the gravity of the situation and managed to aptly describe it. In some regards it bears witness to the author’s foresight because a system of holding camps really was created in Czechoslovakia in 1946. Schönborn’s letter was also well received in Zionist circles.

3

Pamięć i trauma dziedziczona w Krajobrazie z dzieckiem Romana Grena, Oskarżam Auschwitz Mikołaja Grynb erga oraz Pensjonacie Piotra Pazińskiego

80%

Majdosz S.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

|

2017

|

issue 47

49-62

EN

On the basis of three literary texts quoted in the title of the article, the author analyses and interprets the categories of postmemory and inherited trauma. Roman Gren and Piotr Paziński create fictious nostalgic prose, whereas Mikołaj Grynberg uses a feature genre, i.e. recorded conversations with the Auschwitz survivors’ children. The focal idea and a starting point of the discourse is Marianne Hirsch’s concept of postmemory. The authors of the selected texts attempt to face those experiences. Though differently emotionally and artistically loaded, the texts focus on searching for the traces of ancestors and reconstructing family stories, frequently shrouded in a veil of mystery. Recalling childhood memories, the characters reveal family secrets (Jewish ancestry, the Holocaust experience and repercussions) and gradually begin to understand vague and problematic family relations. All three texts aim at reconstructing the identity of the descendants of the salvaged from Extermination, which allows them to recognize themselves in social, psychological and historical dimensions.

4

Udział Żydów w życiu gospodarczym gminy Sławatycze w okresie dwudziestolecia międzywojennego

80%

Skibińska P.

Studenckie Zeszyty Naukowe

|

2018

|

vol. 21

|

issue 36

EN

The Jews for several hundred years lived in the Polish lands, from the 16th century on the areas of the present Biała Podlaska County and formed a significant part of the Polish-Lithuanian Commonwealth society. They had own customs, traditions, language and religion and settled primarily small towns and market settlements. To high degree they influenced the socio-economic development of the Lublin region, including Sławatycze – small town on the Bug River.

PL

Żydzi, którzy na przestrzeni kilkuset lat zamieszkiwali ziemie polskie, w tym od XVI w. także tereny obecnego powiatu bialskiego, stanowili istotną część społeczeństwa Rzeczypospolitej. Charakteryzowali się własnymi zwyczajami, tradycjami, językiem i religią. Zamieszkiwali przede wszystkim małe miasteczka i osady targowe. W znacznym stopniu wpływali na rozwój społeczno-gospodarczy różnych miejscowości na terenie Lubelszczyzny, w tym położonych nad Bugiem Sławatycz.

5

Echi della rivolta del ghetto di Varsavia nella letteratura polacca contemporanea

80%

Marchesani P., Quercioli Mincer L.

pl.it / rassegna italiana di argomenti polacchi

|

2013

|

issue 4

298-316

6

Drohobyckie opowieści…

70%

Litwin A.

Studia Polsko-Ukraińskie

|

2018

|

vol. 5

253-270

PL

The presented text was created in 2015 on the basis of several accounts. The stories of Mr. Brunon Schwarz and Mr. Alfred Szraier are exceptional for they were the last witnesses who knew Bruno Schulz personally. Recognizing the extraordinary importance of these relationships, the author tried to present them in this text in the most documentary way, avoiding literary over-interpretation. Both witnesses attended the school where Bruno Schulz taught before the war and both were his pupils. Both were also victims of the Holocaust, so the author decided to include in their text their individual fates and experiences, assuming that they constitute an important background for understanding the fate of all Drohobycz Jews. During her visit to Drohobycz, the author got acquainted with the topography of the city, visited the places of work, life and death of the writer, and the unusual in their dread execution sites of the Jewish community. The history of the recovered artifact (casket) currently held in the Museum of Literature in Warsaw was handed over to her by the nephew and legal successor of Bruno Schulz. The purpose of the presented text was to gather and document the recent accounts of witnesses who pass away, taking their memories with them. The retention of their memories is, in the author’s opinion, a duty, intended to induce the reader to think – how could this happen?

7

In the Interstices of Languages and Cultures. Julian Stryjkowski – a Polish Writer of Jewish Origin

70%

Piekarski I.

Colloquia Humanistica

|

2014

|

issue 3

EN

In the Interstices of Languages and Cultures. Julian Stryjkowski – a Polish Writer of Jewish OriginThe following sketch is a depiction of a prewar stage of life as well as work of Julian Stryjkowski who was a Polish writer of Jewish origin. Identity quandary of the author of Voices in the Dark was presented against the background of changes taking place in the Jewish world at the turn of the twentieth century juxtaposed with the parallel choices of Shmuel Josef Agnon and Isaac Bashevis Singer. The aim of the essay is to present the role of the language of writing in the process of shaping authors' personal identity.W szczelinach języków i kultur. Julian Stryjkowski - polski pisarz żydowskiego pochodzeniaJest to szkic o przedwojennym etapie życia i twórczości Juliana Stryjkowskiego - polskiego pisarza żydowskiego pochodzenia. Tożsamościowe rozterki twórcy Głosów w ciemności ukazane zostały na tle przemian modernizacyjnych postoświeceniowego żydostwa i zestawione z paralelnymi wyborami Szmuela Josefa Agnona i Izaaka Baszewisa Singera. Głównym celem artykułu jest ukazanie roli języka twórczości w kształtowaniu osobowej tożsamości pisarzy.

8

Can Fascism Be Good for the Jews? The Response of the Yiddish Press in Poland to Italian Fascism (1922–39): A Research Reconnaissance

70%

Nalewajko-Kulikov J.

Acta Poloniae Historica

|

2021

|

vol. 123

187-214

PL

The article sets out to profile the results of preliminary research into the stances taken by two Warsaw Yiddish daily newspapers, Haynt and Der Moment, on the phenomenon of Italian fascism. These ranged from guarded and benevolent interest, and even a certain fascination, to categorical rejection, depending on the official stance of the fascist movement towards the Jews. The article discusses the initial ad hoc judgments on fascism made in the 1920s, opinions on Polish and Jewish emulators of Mussolini, with particular attention to Vladimir Jabotinsky and the Revisionist movement, and the opinions of Jewish political journalists on Mussolini’s volte-face regarding the Jews in the 1930s. A separate section is devoted to a series of 1938 reportage features showcasing the life of the Italian Jews in Fascist Italy.

9

Głowiński: tożsamość prozą (od początku)

61%

Kuczyńska-Koschany K.

Poznańskie Studia Polonistyczne. Seria Literacka

|

2013

|

issue 22

119-129

EN

The article is an attempt to reach the first statements and texts by Michał Głowiński, relating to Jewish identity in Poland, the condition of a child of the Holocaust, the trauma of a Holocaust survivor, and the situation of an intelectual. The author of the article tries to demonstrate continuity of all creative gestures, from the frist writings and statements, signed with pseudonyms, through Czarne sezony [The Black Seasons] and their continuations, to the autobiographical Kręgi obcości [Circles of strangeness]; the continuity is seen in the perspective of identity. The author is also interested, in the given subject scope, in Głowiński’s spatial obsessions (especially claustrophobia and phantasmagoria). The stake of literary “self-therapy” is in the most crucial things: truth of oneself, memory, self-identification.

10

Memoriał Ogólnego Żydowskiego Związku Robotniczego w Polsce do rządu premiera generała Władysława Sikorskiego we Francji

61%

Miszewski D.

Przegląd Narodowościowy – Review of Nationalities

|

2015

|

issue 4

233 – 244

EN

=e General Jewish Workers Bund of Poland sent memorandum on the position of Jews in occupied Poland in April 1940 to =e Polish Government in France. In sent document Bund mentioned discrimination of Jews in the Second Polish Republic and fact there was plan of support of Jewish emigration to Palestine. It declared active struggle for an independent Poland with the German and Soviet occupiers. It reminded that the Soviet authorities arrested and carried away to the USSR many of the leading activists of the Bund. Advocated concept of socialist and democratic Poland, equality of all citizens and national and cultural rights for ethnic minorities. Bund considered as a utopia Polish and Jewish concepts of building a Jewish state. It demanded Polish government the fight against anti-Semitism in emigration institutions and occupied country, where many Poles took part in German politics of terror against the Jews.

11

Grand Illusion? The Phenomenon of Jewish Life in Poland after the Holocaust in Lower Silesia

57%

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.

12

Emanuel Halicz – More than Scientist’s Profile

51%

Kozłowski M.

Studia z Dziejów Rosji i Europy Środkowo-Wschodniej

|

2017

|

vol. 52

|

issue 1

PL

Emanuel Halicz – More than Scientist’s ProfileEmanuel Halicz (1921–2015) was a historian of the 19th century. In 1939 he began his studies at the Ukrainian university in Lviv. In June of 1941 he was evacuated to the Mari Autonomous Soviet Socialist Republic. From 1943 a political officer in the Polish people’s Army. A member of the Polish Workers’ Party/Polish United Workers’ Party. In 1950 he earned a Ph.D. degree at the Jagiellonian University, Cracow, and was delegated from the army to the Institute for Training Scientific Cadres, where he was employed in 1952. From 1957 he was a lecturer at Feliks Dzerzhinsky Military Political Academy. In 1960 he became associate professor. A member of the committee of the Polish and Soviet Academies of Sciences created to edit and publish historical sources to the period of the January 1863 Uprising. He lost his job in the aftermath of March ’68. In 1971 he emigrated to Denmark, and was demoted to the rank of private. In 1972–1982 he was professor at Odense University, in 1982–1990 at the University of Copenhagen. He collaborated with the Polish émigré periodical Zeszyty Historyczne. Эмануэль Галич – не только научный портретЭмануэль Галич (1921–2015) был историком, специализирующемся на XIX веке. С 1939 учился на украинском университете во Львове. В июне 1941 был эвакуирован в Марийскую АССР. С 1943 – политический офицер Войска Польского. Член ППР/ПОРП. Получил докторскую степень на Ягеллонском университете в 1950. В 1950 направлен из армии в Институт образования научных кадров, с 1952 работник института. С 1957 преподаватель Военной политической академии им. Феликса Дзержинского. С 1960 – экстраординарный профессор. Член комиссии польской и советской АН, созданной для издания источников по периоду Январского восстания. В результате марта 1968 был уволен с работы. В 1971 эмигрировал в Данию. Был разжалован с полковника до рядового. В 1972–1982 гг. – профессор университета в Оденсе, 1982–1990 – Копенгагенского университета. Сотрудник эмиграционных “Исторических тетрадей”.

13

Uwagi na temat sytuacji mniejszości żydowskiej w Polsce po 1989 roku

51%

Browarek T.

Studia Żydowskie. Almanach

|

2021

|

vol. 11

|

issue 11

121-140

EN

The Jewish minority in Poland after 1989 is a small, well-educated community of a few thousand people, most of them with a dual Jewish and Polish national identity, mainly secular. Despite their small numbers, Jews in Poland have an extensive organizational life. Indeed, the cultural, religious and educational life of this small community is quite well organized and visible. Every year there are many Jewish cultural events, which bring closer the history and culture of the Polish Jews. There are a few titles of Jewish press and private Jewish schools.

PL

Mniejszość żydowska w Polsce po 1989 roku to niewielka, kilkutysięczna, dobrze wykształcona społeczność, w większości o podwójnej tożsamości narodowej żydowskiej i polskiej, głównie świeckiej. Mimo niewielkiej liczebności Żydzi w Polsce mają bogate życie organizacyjne. Rzeczywiście, życie kulturalne, religijne i edukacyjne tej małej społeczności jest dość dobrze zorganizowane i widoczne. Każdego roku odbywa się wiele żydowskich wydarzeń kulturalnych, które przybliżają historię i kulturę polskich Żydów. Istnieje kilka tytułów prasy żydowskiej i prywatnych szkół żydowskich.

14

BLOODY LINING OF HIGH-MINDED IDEAS: “UN-DIVINE COMEDY” AND ITS CONTEMPORARY CONTEXTS

51%

Sekuła A.

Świat Tekstów. Rocznik Słupski

|

2020

|

vol. 18

147–160

EN

Zygmunt Krasiński’s “Un-Divine Comedy”, the 19th-century drama on revolution, although in general highly prized by a prominent Polish romantic poet, Adam Mickiewicz, was nonetheless criticised by him because of the scene with converted Jews, which depicted them as traitors, provocateurs of the revolutionary disorder and plotters that strive to achieve power and ruin Christianity. In this scene, called by Mickiewicz “a national crime”, focused one of the literary contests for “Un-Divine Comedy”. Some of the literary interpretations and theatre versions seek to revoke this cumbersome fragment as “non-embeded” in the main context of problems in the drama. However, the heuristic works of Maria Janion inserted the incriminated scene anew in the ideological construction of the whole drama by using the phantasmal criticism in literary research, placing it in the history of the European thought and the circulation of ideas in the romantic epoch and in Krasiński’s biography. The 2014 production by Demirski (adapter of the text) and Strzępka (director) shown at the National Stary Theatre in Cracow takes hold of recent literary and historical scholarship and, moreover, makes a step forward: carries on the phantasmal interpretation, without loosing any of the drawn out meanings and connotations, in order to raise the universal question about the people’s fear.

PL

Jeden ze sporów wokół Nie-Boskiej komedii Zygmunta Krasińskiego, dramatu romantycznego o rewolucji, zogniskował się wokół sceny z przechrztami, ukazanymi jako zdrajcy wszelkiej idei, spiskujący przeciw chrześcijańskiemu światu i pracujący wyłącznie dla osiągnięcia własnych celów. Adam Mickiewicz określił taki sposób ukazania społeczności żydowskiej w dramacie, skądinąd wysoko przezeń cenionym, mianem „występku narodowego”. Interpretacje historyków literatury starały się unieważnić niewygodną sekwencję jako „nieorganiczną” w kontekście całości problematyki utworu. Również przez inscenizatorów bywała ekstrahowana lub bagatelizowana. Heurystyczne teksty Marii Janion wbudowały powtórnie sensy wypływające z „zalatującej siarką” sceny w konstrukcję ideowo-fantazmatyczną dramatu, osadzając ją przy tym w historii myśli europejskiej, obiegu idei charakterystycznych dla epoki oraz w biografii autora. Wystawiona w Teatrze Starym w Krakowie w 2014 r. inscenizacja Pawła Demirskiego zatytułowana „Nie-Boska komedia. Wszystko powiem Bogu” zdradza nie tylko świadomość dotychczasowych opracowań historyczno-literackich utworu, ale prowadzi wydobyte z nich myśli, sensy i utożsamienia dalej, scalając je w wizję uniwersalnej opowieści o ludzkim lęku.

15

Literatur als Medium des Gedächtnisses: "Pojln" von Jehiel Isaiah Trunk

43%

Sitarz M.

Convivium. Germanistisches Jahrbuch Polen

|

2011

99-124

PL

Zabarwione autobiograficznie siedmiotomowe dzieło Jechiela Jeszaje Trunka, Pojln, oferuje szeroki obraz życia polskich Żydów od połowy XIX wieku aż do drugiej wojny światowej. Równocześnie można utwór Trunka traktować jako medium pamięci zbiorowej, którą to rolę w kulturze żydowskiej musiały po Zagładzie często przejąć właśnie dzieła literackie. Dodatkową zaletą utworu Trunka jest fakt, że autor, będący nie tylko pisarzem, lecz również krytykiem literackim, przekazuje we wstępach do pierwszego oraz do ostatniego tomu swoje refleksje na temat formy oraz zadania utworów autobiograficznych.

EN

The seven-volume semiautobiographical work by Yekhiel Yeshaye Trunk, Poyln, provides a broad picture of Jewish life in Poland from the second half of the 19th century until the Second World War. It can also be seen as a medium of collective memory, because after the Shoah, it were especially the works of the Jewish literature which had to take over this role. Trunk’s autobiography has got an additional value for the reader, since the author, being not only a writer but also a literary critic, presents, in the introductions to the first and the last volume, his thoughts concerning the form and the goals of the autobiographical literature.

DE

Das autobiographisch gefärbte siebenbändige Werk Pojln von Jehiel Isaiah Trunk liefert ein breites Bild des Lebens der polnischen Juden von der zweiten Hälfte des 19. Jhd.s bis zum Zweiten Weltkrieg. Es kann zugleich als Medium des kollektiven Gedächtnisses betrachtet werden, dessen Rolle nach dem Khurbn sehr oft gerade die jüdischen literarischen Werke übernehmen mussten. Trunks Autobiographie gewinnt für den Leser zusätzlich dadurch an Bedeutung, weil der Autor, der nicht nur Schriftsteller, sondern auch Literaturkritiker war, in den Einführungen zum ersten sowie zum letzten Band seine Überlegungen zu Form und Zielen der autobiographischen Literatur darlegt.

16

Introducing Teenagers to a Dialogue with Judaism as the Task of School Catechesis

41%

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.

17

Notatki z wygnania. Skibet. Hatikvah (1970/2010) i Return To Poland (1981) Mariana Marzyńskiego

41%

Preizner J.

Polonia Journal

|

2019

|

issue 10

67-125

PL

Marian Marzyński jest znanym i cenionym twórcą filmów dokumentalnych, w których, bazując w dużej mierze na własnej biografii, opowiada o trudnych polsko-żydowskich relacjach oraz dwudziestowiecznej historii. Charakterystyczny styl reżysera – stała obecność w świecie przedstawionym, autorski komentarz, liczne nawiązania do własnego życiorysu, prowadzona z ręki kamera, wykorzystywanie materiałów z gromadzonego przez dziesięciolecia archiwum – pozwalają mu snuć narrację z perspektywy świadka i uczestnika wielkiej Historii. Istotnym wątkiem w twórczości reżysera jest emigracja. Zmuszony do niej w wyniku wydarzeń określanych wyrażeniem „Marzec ‘68”, jako pierwszy przekuł to doświadczenie na wypowiedzi artystyczne. Jego debiut zagraniczny – zrealizowane dla duńskiej telewizji „Skibet/Hatikvah” (1970/2010) – to pierwszy zapis filmowy sytuacji, w jakiej znaleźli się Polacy żydowskiego pochodzenia, którzy opuścili Polskę w wyniku antysemickiej nagonki. Obraz ludzi pozostających w zawieszeniu, niepewnych przyszłego losu i własnej tożsamości, jest przejmujący, mimo – a może właśnie dzięki niemu – surowości i skromności obrazu. Poświęcony mu tekst Joanny Preizner osadza filmy Marzyńskiego w historycznym, politycznym i obyczajowym kontekście, czyniąc ze wspomnień marcowych emigrantów osobną opowieść, niezbędną do zrozumienia wydarzeń i wypowiedzi pokazanych na ekranie.

EN

Marian Marzyński is a well-known and valued director of documentary films in which, basing mostly on his own biography, he talks about difficult Polish-Jewish relations and 20th-century Eastern European history. The director’s characteristic style – constant presence in the diegesis, author’s commentary, numerous references to his own biography, camera from the hand, using materials from the archive collected for decades - allow him to narrate the narrative from the perspective of a witness and participant in the great History. An important thread in the director’s work is emigration. Forced to leave his homeland as a result of the events called “March ‘68,” he was the first to translate this experience into artistic expression. His debut abroad – made for the Danish television “Skibet / Hatikvah” (1970/2010) – is the first recording of a situation in which Poles of Jewish origin found themselves after leaving Poland as a result of anti-Semitic campaign. The image of lost people, unsure of their future fate and their own identity, is absolutelty impressive, despite – or maybe thanks to – the severity and modesty of the image. The text by Joanna Preizner on that picture sets Marzyński’s films in a historical, political and moral context, making the memories of March ‘68 emigrants a separate story, necessary to understand the events and statements shown on the screen.

18

Moja winnica…: autobiografia czy auto(tanato)grafia?

41%

Kuczyńska‑ Koschany K.

Narracje o Zagładzie

|

2018

|

issue 4

234-244

EN

The article is an attempt at a creative reading (one that employs figures and other works by the discussed writer) of Miriam Akavia’s autobiography entitled My Own Vineyard.... Indicated in the title of the article, the most significant theoretical reference here is Aleksandra Ubertowska’s Holokaust. Auto (tanato) grafie. This article uses the Derridean notion of quasi-genre modified by Ubertowska to interpret an important identity-related work by Akavia, a writer whose formative experience was the Holocaust.

PL

Artykuł jest próbą twórczej lektury (przy wykorzystaniu materiału ikonicznego, a także innych utworów czytanej autorki) autobiografii Miriam Akavii pt. Moja winnica. Najistotniejszym aspektem teoretycznym, zasygnalizowanym w tytule szkicu, pozostaje książka Aleksandry Ubertowskiej Holokaust. Auto (tanato) grafie. Tekst to zastosowanie zmodyfikowanej przez Ubertowską Derridiańskiej kategorii quasi-gatunkowej do interpretacji istotnego dzieła tożsamościowego autorki, której przeżyciem formującym była Zagłada.

19

Da Polônia ao Brasil (1933-1945): memórias dos refugiados do nazismo e sobreviventes do Holocasto

41%

TUCCI CARNEIRO M. L., SIUDA-AMBROZIAK R.

Revista del CESLA. International Latin American Studies Review

|

2017

|

issue 20

165-190

PT

O artigo tem como objetivo divulgar os testemunhos dos poloneses de origem judaica que buscaram refúgio no Brasil, fugindo das perseguições nazistas ou como sobreviventes do Holocausto, no pós-guerra. Do ponto de vista metodológico, referindo-se aos estudos sobre a memória e esquecimento na história oral, as autoras concentram-se na pesquisa biográfica dos depoentes, especialmente nas situações descritas e entendidas como rupturas – mudanças dramáticas no percurso da vida dos entrevistados como: judeus na Polônia; refugiados; e, fi-nalmente, brasileiros.

EN

The article aims to disclose the testimonies of Polish Jews who sought refuge in Brazil fleeing Nazi persecutions or as post-war Holocaust survivors. From the methodological point of view, referring to the studies on memory and forgetfulness in oral history, the authors focus on the biographical research of the interviewees, especially in the situations described and understood as ruptures: dramatic changes over the course of their lives as: Jews in Poland; refugees; and, finally, as Brazilians.

20

Obraz Polski wśród polskich Żydów w Izraelu. Narracje przedstawicieli aliji gomułkowskiej i emigracji pomarcowej

31%

Szajda M.

Wrocławski Rocznik Historii Mówionej

|

2018

|

vol. 8

143-177

EN

The experiences of Jewish emigrants from Poland after World War II can be categorised according to the appropriate migratory waves occurring following significant historical events. An example of this is the Gomułka Aliyah of the years 1956 to 1960 and emigration after the events of March 1968. This text concerns the narration of witnesses to history – Polish Jews – who left the country during one of these two waves and who settled permanently in Israel. Based on their oral history narratives, I describe their biographical trajectories, including points touching upon the narrative and the relationship of the interlocutors to Poland, as expressed in their memory of “their first homeland”, their cultural roots and their current activities connected with Poland. The declarations resulting from the narratives highlight the duality of the identity of witnesses to history: their identification with Jewishness and Polishness. However, the image of Poland, often sentimental and nostalgic, is firmly rooted in their experiences of their time in the country, both positive (personal relationships, places) and negative (antisemitism). This image is also influenced by contemporary events and visits to Poland.

PL

Doświadczenia żydowskich emigrantów z Polski po II wojnie światowej można przyporządkować odpowiednim falom migracyjnym, następującym po istotnych wydarzeniach historycznych. Przykładem tego jest alija gomułkowska z lat 1956–1960 oraz emigracja po wydarzeniach Marca 1968 r. Niniejszy tekst dotyczy narracji świadków historii – polskich Żydów, którzy opuści kraj w jednej z tych dwóch fal i osiadli na stałe w Izraelu. W oparciu o relacje historii mówionej odtwarzam ich trajektorie biograficzne, w tym punkty styczne narracji oraz stosunek rozmówców do Polski, wyrażający się w pamięci o „pierwszej ojczyźnie”, kulturowym zakorzenieniu oraz obecnej aktywności wobec Polski. Wynikające z narracji deklaracje uwypuklają dwoistość tożsamości świadków historii, ich identyfikacje z żydowskością oraz polskością. Natomiast obraz Polski, często sentymentalny i nostalgiczny, jest mocno zakorzeniony w doświadczeniach z okresu pobytu w kraju, zarówno tych pozytywnych (relacje międzyludzkie, miejsca), jak i negatywnych (antysemityzm). Wpływają na niego również współczesne wydarzenia oraz podróże do Polski.

Refine search results

Żydzi polscy na szlaku podróży galicyjskiego globtrotera Sygurda Wiśniowskiego

"Palestine must be the ultimate goal" : Count František Schönborn’s report of September 1945 on Jewish refugees from Poland in Czechoslovakia

Pamięć i trauma dziedziczona w Krajobrazie z dzieckiem Romana Grena, Oskarżam Auschwitz Mikołaja Grynb erga oraz Pensjonacie Piotra Pazińskiego

Udział Żydów w życiu gospodarczym gminy Sławatycze w okresie dwudziestolecia międzywojennego

Echi della rivolta del ghetto di Varsavia nella letteratura polacca contemporanea

Drohobyckie opowieści…

In the Interstices of Languages and Cultures. Julian Stryjkowski – a Polish Writer of Jewish Origin

Can Fascism Be Good for the Jews? The Response of the Yiddish Press in Poland to Italian Fascism (1922–39): A Research Reconnaissance

Głowiński: tożsamość prozą (od początku)

Memoriał Ogólnego Żydowskiego Związku Robotniczego w Polsce do rządu premiera generała Władysława Sikorskiego we Francji

Grand Illusion? The Phenomenon of Jewish Life in Poland after the Holocaust in Lower Silesia

Emanuel Halicz – More than Scientist’s Profile

Uwagi na temat sytuacji mniejszości żydowskiej w Polsce po 1989 roku

BLOODY LINING OF HIGH-MINDED IDEAS: “UN-DIVINE COMEDY” AND ITS CONTEMPORARY CONTEXTS

Literatur als Medium des Gedächtnisses: "Pojln" von Jehiel Isaiah Trunk

Introducing Teenagers to a Dialogue with Judaism as the Task of School Catechesis

Notatki z wygnania. Skibet. Hatikvah (1970/2010) i Return To Poland (1981) Mariana Marzyńskiego

Moja winnica…: autobiografia czy auto(tanato)grafia?

Da Polônia ao Brasil (1933-1945): memórias dos refugiados do nazismo e sobreviventes do Holocasto

Obraz Polski wśród polskich Żydów w Izraelu. Narracje przedstawicieli aliji gomułkowskiej i emigracji pomarcowej