Polish-Jewish Relations

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While Michael Checinski's anonymously-published piece “USSR and the Politics of Polish Antisemitism, 1956-1968” from the first issue of Soviet Jewish Affairs in 1971 can be read as both an analysis of antisemitism in Communist Poland and as a scholarly artifact that illustrates the manner in which the Soviet Union, Eastern Europe and Jewish communities in the region were studied and understood at the height of the Cold War, it also tells us much about the study of East European Jewry and other, related fields over the past fifty years. Indeed, key parts of Checinski's analysis including its focus on the Soviet Union's anti-Jewish policies, its emphasis on the corrosive if not inherently evil nature of the Soviet Union, and its examination of antisemitism in Poland remain central topics in the study of Soviet and East European Jewry. Moreover, while the Soviet Union has long passed into the annals of history, many of the same historical themes, narrative tropes and scholarly frameworks that once helped researchers frame the study of the Soviet Union and Eastern Europe are now critical parts of scholarly efforts to construct and explicate another important sub-field in the realm of Jewish studies, the study of antisemitism, including debates regarding the “New Antisemitism.” In this and other ways, Checinski's essay exemplifies not only the manner in which Cold War tensions, ideologies and anxieties shaped the study of the Soviet Union and Eastern Europe for generations but also how they continue to influence the study of Soviet and East European Jewry and other, related fields to this day.

This article looks at how literature becomes a mimesis of memory that responds to shifts within Polish cultural memory of the Holocaust from the end of the 1980s to 2016. It also offers an attempt at systematising these developments. Even though ‘new’ Polish literature is only three decades old, certain currents can already be distinguished in terms of themes and modes of representing the Holocaust and Polish-Jewish relations.The article begins with discussing the works I see as a ‘site of memory’ (P. Nora), e.g. P. Huelle’s Who Was David Weiser? (1987), as they address the absence of Auschwitz as a Jewish tragedy. The 2000 publication of Jan. T. Gross’s book Neighbours, provoked a huge national debate about Polish complicity in the Holocaust, which resulted in a gradual change of treatment of the Holocaust, specifically as a tragedy of Polish Jews. Fictional works directly inspired by Gross’s revelations about Jewish pogroms, such as Our Class (2009) by T. Słobodzianek, can be seen dealing with the traumatic memories of Zagłada [Pol. Holocaust], anti-Jewish violence, the question of guilt as well as memory and forgetting. However, in the last decade, another type of fictional work has emerged, represented by such novels as O. Tokarczuk’s Księgi Jakubowe (The Books of Jacob; 2014) or S. Twardoch’s Król [The king; 2016]; texts such as these do not focus on Polish-Jewish relations during the war but aim to recreate Jewish life in Poland before the Holocaust. Non-literary examples include the 2013 opening of the Museum of the History of Polish Jews POLIN in Warsaw. This signifies another stage of cultural memory, evidenced in ‘re-judaising’ the Polish (literary) landscape (K. Underhill), a phase suggesting a process of reconciliation and coming to terms with the past.

This article makes visible and analyzes survivor testimonies gathered in interviews between Jewish and non-Jewish Polish survivors of Nazi persecution in Sweden in 1945–1946. By examining the content of the testimonies in relation to the distinct context, it contributes to research about early documentation efforts and their role in shaping Polish memory of the Holocaust as well as post-conflict relations between Jewish and non-Jewish Poles. The analysis explores whether or to what extent the acts of witnessing took place across an insurmountable divide of identity and experience or on a more common ground where such differences were respected and appreciated.

The change of the law regarding the Institute of National Remembrance conducted by the rightwing government of Law and Justice in Poland probably led to the most serious diplomatic crisis in Polish-Israeli relations since their resumption in 1990. The whole situation has been widely described in the Polish and Israeli media. Th e role of this article is to analyse the content of two newspapers: Polish Gazeta Polska Codziennie and Israeli Israel Hayom, between 25 January and 31 March 2018. Th e two right-wing-leaning daily newspapers selected by the authors are perceived as not entirely objective due to open support for governments in their countries and as openly expressing their opinions, often in a controversial manner. It makes them a perfect case to compare the narrative about the diplomatic crisis between Poland and Israel.

In many Polish children's books published in the last twenty years the relationship between Jews and Poles during the Holocaust is presented as an unburied theme which can be interpreted in the context of both collective and private/individual cultures of remembrance. Therefore, in this case, we deal with experiences confirmed in the cultural and written order rather than existentially faced. In contemporary Poland, a practically monoethnic and predominantly Catholic country, where the largest number of Jews killed by the Nazis lived before World War II, there is a syndrome of silence concerning the Holocaust. This paper focuses on analysing Joanna Rudniańska's "Kotka Brygidy [Brygida's Cat]" (2007) and "XY" (2012), two unique works in the genre of Polish Holocaust children's fiction which combine parable, magic realism, and postmodern fairy tale. The authors argue that Rudniańska's texts belong not only to the group of literary works known as children's literature of atrocity or the literature of genocide for young people but also literature of testimony

This article focuses on the motives and aims behind the exploitation of the Polish-Jewish
past undertaken by the communist establishment in the context of the lack of legitimacy of General Jaruzelski’s government, its rivalry with the Catholic Church and democratic
opposition, and the economic crises of the 1980s. Using the communist regime’s response to Claude Lanzmann’s film Shoah in 1985 as a case study, the article examines the military regime’s attempt to employ the Poles’ perception of the Second World War and their heroic and martyrological vision of the past as a means via which to respond to challenges presented by the reality of post-martial law in Poland.

The aim of this article is to explore the interaction between local, national, and transnational frames of memory as it manifests itself in the contemporary commemoration of the Jewish past. Focusing on the case study of Poland, I argue that articulations of transnational memory still remain deeply rooted in local and national interests and mythologies, reflecting the fears, desires, or longings of memory makers. Ranging from digital media which stress the interactive and agency-based dimension of transnational memory, through to vernacular "stumbling blocks" inspired by German citizens and subsequently transplanted onto the Polish ground, to public memorials which are either embraced or contested by a variety of social actors, these initiatives urge us to rethink traditional approaches to memory. In particular, these different scales and locations of remembrance question the common perception of collective memory as rooted in rigid nation-state frameworks in favor of memories that travel, move, and transgress multiple boundaries and affect multiple communities.

This book examines the intersection of urban society and modern politics among Jews in turn of the century Warsaw, Europe's largest Jewish center at the time. By focusing on the tumultuous events surrounding the Revolution of 1905, Barricades and Banners argues that the metropolitanization of Jewish life led to a need for new forms of community and belonging, and that the ensuing search for collective and individual order gave birth to the new institutions, organizations, and practices that would define modern Jewish (and Polish) society and politics for the remainder of the twentieth century.

In addition to presenting 1905 as a critical moment in Jewish history, this book also argues that the transformation of the public sphere and the ensuing politicization of ethnicity during elections to the State Duma led to the widespread implementation of antisemitic rhetoric into the Polish political sphere and the subsequent transformation of Polish politics as well as relations between Poles and Jews.

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Winner of the 2013 Reginald Zelnik Book Prize in History, sponsored by ASEEES and the Institute of Slavic, East European, and Eurasian Studies at the University of California, Berkeley.

Commendation,  Fraenkel Prize, sponsored by the Wiener Library, London.

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This article maintains that generations of scholars, publicists and activists have imagined, researched and written about "Polish Jewry" in ways that served their contemporary political, social and existential needs. Through discussions of works by historians in Israel, Poland and North America, this article argues that the image of "Polish Jewry" changes so much over time and between intellectual/political centers that it is ultimately unclear if scholars are even discussing the same historical entity/body/community.

If beauty is in the eye of the beholder, then so, too, are the scholarly narrations of the past  that we often refer to as history.

Ignacy (Isaac) Schwarzbart, a Zionist leader from Cracow and deputy to the prewar Polish Parliament, during World War II was one of the two Jewish representatives to the Polish National Council. The Council was a substitute parliament, an advisory body to the Polish government-in-exile, located first in France and then in London. It became the main forum for political debates on all vital issues, including the recent past and the expected future of Polish-Jewish relations and on the place of the Jews in Poland.
Schwarzbart hoped that the common struggle against Nazi Germany and political cooperation aimed at restoring an independent and democratic Poland would radically improve Polish-Jewish relations and eventually lead to a better position of Jews in Poland after the war. He believed that his historical mission was to encourage such a cooperation and revision of Polish policy towards the Jews. He acted under extraordinary circumstances, in a complex sets of relationships between the political parties composing the government-in-exile, Polish leaders in exile and in the underground in occupied Poland, and Jewish organizations – those of Polish Jews as well as British and American. His strategy of building mutual trust encountered serious obstacles. Polish and Jewish leaders often disagreed in their evaluation of pre-war relations and Polish policy towards the Jews. Mutual suspicion led them to watch each other with detailed scrutiny, to voice strong demands or adopt a defensive attitude. Reports from Poland carried news of antisemitic attitudes among the Poles and pro-Soviet attitudes among the Jews. In exile, Jewish refugees complained of unequal treatment by the Polish relief apparatus while Jewish soldiers complained of antisemitic attitudes in the Polish Armed Forces. These problems took on dramatic dimensions with the establishment of the Polish Army in the USSR and its eventual evacuation to Iran.
Yet the greatest challenge strategy was to come with the news of the systematic extermination of Jews in occupied Poland. Reports about mass killing were reaching London since fall 194. The Polish underground and the government played a crucial role in transmitting the news to the West and Schwarzbart was the first Jewish leader to know. But only gradually did he understand that Polish Jews faced total annihilation. Schwarzbart and other exiled leaders were slow to react to the increasingly terrifying reports, which they had initially found unreliable and exaggerated. When he had realized the dramatic situation, his undertook efforts to save Polish Jews, but they did not bring satisfactory results. The government was eager to join the demands, coming from Jewish underground in Poland, for retaliatory action aimed at stopping German crimes but Allies rejected them. His second demand, that the government appeals to the Polish population to help the Jews in hiding met with resistance and brought results only after several months of lobbying. He assisted the government and Jewish organizations in sending, through the Polish underground channels, 1.3 million dollars for the Jews in Poland, but the fate of a substantial part of that money is unclear. There was some success in helping Polish-Jewish refugees in various countries, but his efforts to rescue Jews in German-occupied Poland proved late and mostly futile.
As of 1943, reports from Poland read that a great majority of Jews had already perished. The feeling of helplessness and abandonment contributed to Schwarzbart's bitter resentment against the Polish leaders and the Poles at large. His hopes for better Polish-Jewish relations failed, and the government-in-exile, to which he remained loyal to, was losing ground to the new, communist government imposed by the Soviets. As a result of the split in the Polish leadership in exile, the National Council was dissolved. At the end of the war Schwarzbart was a representative of a people, who no longer existed, to the government that the Great Powers no longer recognized.

A Prophet of Consolation on the Threshold of Destruction: Yehoshua Ozjasz Thon, an Intellectual Portrait, a study of a prominent figure on both Jewish and Polish political landscapes in the historical period which lasted from the beginning of the final years of the nineteenth century to the late 1930s, represents a scholarly undertaking of a particularly challenging nature. The project revives, so-to-speak, a practically forgotten epitome of the era, the multifaceted figure of a Jewish scholar, rabbi, and Zionist, who supported the idea of the Jewish state and who, at the same time, was an ardent believer in full integration of Polish-Jewish citizens into the Polish national and cultural landscape.

THE LITTMAN LIBRARY OF JEWISH CIVILIZATION Dedicated to the memory of L o u i s Th o m a s S i d n e y L i t t m a n who founded the Littman Library for the love of God and as an act of charity in memory of his father Jo s e p h A a r o n L i t t m a n 'Get wisdom, get understanding: Forsake her not and she shall preserve thee' p r ov. 4: 5 The Littman Library of Jewish Civilization is a registered UK charity Registered charity no. 1000784 HASIDISM AND POLITICS ◆ The Kingdom of Poland

Over the last decades, studies on cultural memory have taken a »spectral turn« and have explored the potential of haunting metaphors for addressing past instances of violence that affect present cultural realities. This book contributes to the discussions on haunting by enquiring into its culturally and historically located modality: the emergence of the figure of the Jewish ghost in contemporary Polish popular culture, literature and critical art. Gathering contributions from an interdisciplinary group of scholars, it locates this new interest in Jewish ghosts on the map of other Polish (and Jewish) ghostologies and seeks to explore their cultural and political functions in the Polish post-Holocaust imaginaire.

Speculum 92/2 (April 2017)
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The massacre of the Jews of Metz by the First Crusaders, 1095 (1863), a painting by Auguste Migette, is a rare artistic depiction of the pogroms of the First Crusade. It presents an enigma: The attacks on the Jews of Metz became widely known for the first time only a few decades after the creation of the painting, with the publication of the Hebrew chronicles of the First Crusade at the end of the 19th century.
Prior to the time of the painting, the events in Metz were commemorated in Hebrew manuscripts, that is, remembered within the Jewish culture. How did Migette, a Catholic Romantic artist, learn about the attacks in his native city?
We focus on Migette's painting as a starting point, from which an enquiry of his possible sources unfolds. We track these sources in hitherto unnoticed writings by historians of Metz, and suggest that the essential source of information was Jewish memorial liturgy. We discuss the historiographical context of commemorating the Crusades in the 19th century as well as the reception of the painting, including the production of popular postcards depicting Migette's Massacre.
The study brings out a unique moment in the historiography of the First Crusade, and nuances the current knowledge through an analysis of unnoticed sources.  It also uncovers a process of transmission of historical narrative between Jewish and Christian culture through various commemorative means, from oral to written and ultimately to visual representation.  Forthcoming, Speculum 92/2 (April 2017)

lion, or modernity' ap~rs, we ar~ defining, by contrast, an archaic and stable past. Furthermore, the ,:",ord IS always hemg thrown into the middle of a fi ght, in a quarrel where the~e a~ wlll.ners and losers, Ancients and Moderns. 'Modern' is thus doubly asymm~ncal.: It des,gnates.a break in the regular passage of time, and it designates a combat III whICh there are VictOrs and vanquished~: Bruno Latour, We Have Never Been 5

The chapter explores the various ways in which Jewish return is manifest in recent Polish film and literature. Such returns function variously to express anxiety, loss, mourning or the recovery of lost identity, and appear in diverse forms, from tongue-in-cheek genre fiction to art house cinema. The article argues that the motif of Jewish return has shifted in recent representations from being framed in terms of engagement with a defining other towards an exploration that is more about rediscovering forgotten aspects of the self. The chapter discusses a diverse range of writers and directors, including Jarosław Marek Rymkiewicz, Ewa Lipska, Magdalena Tulli, Hanna Krall, Piotr Paziński, Paweł Pawlikowski and Władyslaw Pasikowski.

"The paper concerns famous poem written in 1943 by Czesław Miłosz, dedicated to the Warsaw Ghetto Uprising. Since this time the "Campo dei Fiori" has been published in many different versions. The article delivers a list of text variants as well as an interpretation of alterations made by the poet. The alterations relate in the first place to the fragments in which figure of the language (in connection with fundamental to the whole poem estrangement motive) can be found. The paper’s author persuades that Miłosz hesitated especially over the wording of a fundamental verse from the end of the work: „Język nasz stał się im obcy”/ „Język ich stał się nam obcy” [Our language became alien to them / Their language became alien to us]. That hesitation reflects the difficulties the poet had in finding the means of expressing instability of the position  of the Holocaust witness, whose attempts of suppressing the distance between himself and the dying are doomed to fail."

Focusing on the period surrounding the revolution of 1905 in Warsaw, this article examines the relationship between four different types of violence-urban, revolutionary, governmental, and interethnic-that repeatedly influenced the lives of many of the city's 775,000 residents. As part of this contextual approach to studying and understanding intergroup violence in an urban setting, the author maintains that while the causal relationship between social, political, and interethnic violence in Warsaw was never linear, its influence was very often reciprocal and incremental, if not, at times, exponential. This synchronic analysis of the different types of violence is critical for understanding the rising tensions between Poles and Jews in turn-of-the-century Warsaw as well as Jewish interpretations of these developments. In addition to shedding much light on key social and political developments during this period, this contextual analysis of various types of intergroup conflict in one city also challenges the two predominant scholarly paradigms for studying moments of anti-Jewish violence: the longue durée school of antisemitism and the theme of Polish-Jewish coexistence.

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Rising Subjects explores the change of the public sphere in Russian Poland during the 1905 Revolution. The 1905 Revolution was one of the few bottom-up political transformations and general democratizations in Polish history. It was a popular rebellion fostering political participation of the working class. The infringement of previously carefully guarded limits of the public sphere triggered a powerful conservative reaction among the commercial and landed elites, and frightened the intelligentsia. Polish nationalists promised to eliminate the revolutionary “anarchy” and gave meaning to the sense of disappointment after the revolution.

This study considers the 1905 Revolution as a tipping point for the ongoing developments of the public sphere. It addresses the question of Polish socialism, nationalism, and antisemitism. It demonstrates the difficulties in using the class cleavage for democratic politics in a conflict-ridden, multiethnic polity striving for an irredentist self-assertion against the imperial power.

Article is based primarily on an analysis of trial records related to the so-called August Decree of the PKWN, which was the basis for indicment of those suspected of committing crimes against Jews or cmplicity in such crimes. Additional sources are contemporary interviews with eyewitnesses of those evenst, known as "Oral History".

Abstrakt: Artykuł ten przedstawia najważniejsze wątki krytycznej debaty wokół treści wystawy stałej Muzeum Historii Żydów Polskich Polin. Analizując różnice między dwoma polami badawczymi – studiami żydowskimi i studiami nad relacjami polsko-żydowskimi – autor broni tezy, że wiele krytycznych głosów w debacie wynika z niezrozumienia różnic między przedmiotem badań tych dwóch pól, po części wynikającego z obecnej sytuacji – panującego nacjonalizmu i etnocentryzmu, wywierających wpływ również na polskie debaty historyczne. Domaganie się od wystawy opowiadającej tysiącletnią historię Żydów na ziemiach polskich, aby koncentrowała się głównie na stosunku społeczeństwa większościowego do Żydów, grozi popełnieniem błędu teleologii, to jest interpretowaniem wcześniejszych wydarzeń i procesów jako nieuchronnie prowadzących do Zagłady, a także pomijaniem wszystkich tych elementów dziejów żydowskich, które z perspektywy Holokaustu i badań nad antysemityzmem nie mają znaczenia. Tego rodzaju postulaty i stojące za nimi metahistoryczne założenia grożą pozbawieniem Żydów roli podmiotów w ich własnej historii. Z drugiej strony autor tekstu wskazuje na elementy narracji wystawy stałej Muzeum Polin, w których rzeczywiście w niedostateczny sposób uwzględniona została problematyka antysemityzmu jako ważnego elementu żydowskiego doświadczenia i kluczowego czynnika dziejów Żydów w Polsce. Przywrócenie rzeczywistego dialogu i komunikacji pomiędzy przedstawicielami studiów żydowskich i badaczami relacji polsko-żydowskich, przy zachowaniu autonomii tych dwóch pól i zrozumieniu różnic pomiędzy nimi, jest też istotne z punktu widzenia niewątpliwych zagrożeń w postaci prób wykorzystania Muzeum Polin w budowie upolitycznionych, bezkrytycznych wizji historii Polski i stosunku Polaków do Żydów.

Wyrażenia kluczowe: Polin; Muzeum Historii Żydów Polskich; studia żydowskie; stosunki polsko-żydowskie; metahistoria; historiografia żydowska; antysemityzm.

The article is devoted to the pro-Polish integrationist group, an important part of the modernizing section of the Jewish community in Poland, in the second half of the 19th century. The author focuses on Ojczyzna, a Polish-language bulletin and the first regular Polish-language newspaper of the pro-Polish integrationist group in Galicia. The study is an attempt to show how the idea of integration was finally abandoned at the turn of the century, and integration ceased to be seen as the solution to “the Jewish question.”

integrationist, integration, assimilation, Polonization, Lvov, Galicia, Polish-Jewish relations, anti-Semitism

Article examines conflicts between Polish and Jewish gangs in Chicago. The role played by the multi-ethnic, urban, industrial environment is examined and special attention is paid to the relationship between local gang conflicts and events on the national and international stage.

Auschwitz ist im Laufe der letzten 70 Jahre nicht nur zur bekanntesten Gedenkstätte nationalsozialistischer Massenverbrechen, sondern auch zum Synonym für Völkermord und Holocaust avanciert. In der unmittelbaren Nachkriegszeit interessierte sich vor allem die polnische Gesellschaft für das ehemalige Lager. Bereits damals konkurrierten unterschiedliche Vorstellungen hinsichtlich der Gestaltung und Nutzung des Ortes. Seine historischen, politischen, religiösen und kulturellen Einordnungen waren und sind seither Gegenstand kontroverser Diskussionen.
Imke Hansen erzählt die Geschichte der Gedenkstätte und des Symbols Auschwitz-Birkenau in der ersten Nachkriegsdekade als Alltags- und Lokalgeschichte. Sie nimmt die Erlebnisse und Entscheidungen der Akteure in den Blick, die sich unmittelbar an der Gestaltung des Ortes beteiligten. Ihr Handeln konstituierte die Bilder und Bedeutungen, die unseren Umgang mit Auschwitz-Birkenau bis heute prägen.

Neste artigo apresentamos a escritora polonesa de origem judaica Hanna Krall por meio da análise literária do seu romance Sublokatorka (A sublocatária).  O romance, com elementos autobiográficos, apresenta a personalidade cindida de uma menina sobrevivente do Holocausto e discute o tema da identidade polonesa, judaica e judaico-polonesa. Através da observação da memória e do processo de criação da memória, a autora mostra a construção da identidade falsa e a repressão da verdadeira, o comportamento comum entre alguns dos sobreviventes.
Palavras-chave: Holocausto, literatura polonesa, identidade

Abstract: In this article we present the polish writer of jewish origin Hanna Krall through literary analysis of her novel The Subtenant, which contains autobiographical elements. The novel presents divided personality of a girl survivor of Holocaust and discusses a them of polish, jewish and mixed polish-jewish identity. Through the observation of memory and processes of memory creation, the author shows an invention of false identity and the repression of the real one, a type of behaviour typical to some survivors.

Keywords: Holocaust, polish literature, identity

This chapter focuses on the multidimensional trauma of witnesses to mass ethnic violence. The author analyzes the personal experiences of civilians during World War II in Eastern Galicia (once a multi-ethnic borderland region: before 1939 in Poland, now in Ukraine). What makes Galicia an exceptional case study is the continuity of mass violence of different kinds and against different groups of the population: Soviet repression and mass killings, the Holocaust, ethnic cleansing of Poles committed by Ukrainian nationalists, and conflict between Soviet authorities and the Ukrainian Insurgent Army. Drawing on existing concepts from the field of bystanders’ studies, for example, Michael Rothberg’s implicated subject and Omer Bartov’s communal genocide, the author proposes to understand the trauma of Galician bystanders as a complex and multidimensional experience, psychological as well as collective and communal.

Gdy Fajga porzuciła Tadeusza. Wojenne związki ocalałych po Zagładzie Streszczenie Analiza powojennej korespondencji Fajgi Ginsburg, polskiej Żydówki, która przeżyła Zagładę we Lwowie, z Tadeuszem Kobyłką-Polakiem ukrywającym ją i jej siostrzenicę-stanowi punkt wyjścia rozważań na temat powojennych intymnych dylematów. Losy tego związku są przykładem podejmowanych przez ocalałych decyzji o ich tożsamości. Listy Fajgi wyrażają emocjonalną traumę Żydów, którzy przeżyli Holokaust. Ukazują również skutki powojennych wyborów w życiu ocalałych i ludzi pomagających im pod niemiecką okupacją. Ujawniają też, jak odmienne były wizje związku i rozstania w oczach Fajgi i Tadeusza. Różnica wynikała częściowo z adresowania korespondencji do innych odbiorców: Fajga pisała osobiste listy do męża, podczas gdy listy Tadeusza tra iały do rozmaitych instytucji żydowskich i polskich i miały bardziej o icjalny charakter. W listach Tadeusza wyraźnie wybrzmiewa jego gniew na "Żydów", których obwiniał za rozpad swojej rodziny, ale przenika je również poczucie zagrożenia powojennym antysemityzmem w Polsce, gdyż po wyjeździe Fajgi sam go doświadczał. Chociaż wymiana korespondencji między Fajgą a Tadeuszem jest pełna niedopowiedzeń, obala stereotypy "nacjonalistycznego Polaka" i "świadomego siebie Żyda". Obie te kategorie okazują się zbytnim uproszczeniem, które nie oddaje złożoności relacji, zwłaszcza tej zainicjowanej podczas Zagłady.

Gdy mowa o postpamięci, pierwszym odzewem jest zwykle Holocaust. Jest to skojarzenie ze wszech miar zrozumiałe. Jednak-jak można sądzić-nie wyłącznie do tej traumy fenomen ten jest przywiązany. Badaczom z kręgu teorii krytycznych i teorii postkolonialnych zawdzięczać należy zwrócenie uwagi na inny typ doświadczenia traumatycznego. Doświadczenia, w którym uczestniczyło kilka (a niekiedy kilkanaście) pokoleń, a które było traumą złożoną: wykorzenienia, wydziedziczenia, odczłowieczenia, eksploatacji i (niekiedy) eksterminacji. Doświadczenie to ukształtowało w społecznościach, których dotyczyło, coś, co można by nazwać "pamięcią równoległą" do tej, zapisanej przez historyków. W historii zapisanej, do niedawna skupionej przede wszystkim na ekspansji, rozwoju, rozszerzaniu i umacnianiu wpływów kultury, do której należeli badacze, doświadczenia innych, którzy zostali skonfrontowani z tymi procesami nie były uwzględniane inaczej, niż marginalnie. Konstatację Joanny Tokarskiej-Bakir 1 o nieobecności głosu ofiar można by nieco rozszerzyć: głosami nieobecnymi są głosy przedmiotów historii. Nie znaczy to, że przedmioty historii pozbawione są zdolności pamiętania, Istnieje jednak specyficzna dialektyka radzenia sobie z doświadczeniem traumatycznym: potrzeba pamiętania i potrzeba odcięcia

[Music in the Polish-Jewish theatre in the first decades of the 20th century in the light of surviving sources]
The article presents the few surviving documents concerning the incidental music to Polish-Jewish plays performed on the Polish stages in the first decades of the 20th century (until 1939). This theatre was to constitute a space for the dialogue between the Jewish and Polish communities. The idea of its creators was to reject the existing, usually negative, way of presenting Jews in Polish theatre as well as to show authentic Jewish life — customs, rituals, music and dances — on stage. A breakthrough in both of these areas came with the so-called Jewish plays of Gabriela Zapolska — Małka Szwarcenkopf and Jojne Firułkes. The idea of the Polish-Jewish theatre was then developed by Marek Arnsztajn (Andrzej Marek). Referring to the surviving sources (scores as well as press reviews and notes in directors’ copies of the scripts), the author analyses music to two performances of Małka Szwarcenkopf, and presents the musical appendix to the Polish version of An-ski’s Dybbuk published in 192...

The aim of this article is to remind the figure of the Polish-Jewish poet of the Warsaw Ghetto, Władysław Szlengel, and to show his complex identity. Considering the problem of the poet's marginal presence in the canon of Polish culture, I attempt to reread his poem Okno na tamtą stronę, situating him within the context of romantic influences and other contemporary texts. The purpose of the reading is to better understand the identity of Szlengel as a representative of the Polish-Jewish intelligentsia, one of the generation of Jewish Kolumbowie, who suffered because of their marginalization and rejection in the culture they considered their own. I refer to this self-awareness, following Hanna Krall, as subtenant's identity.

Streszczenie:
Celem niniejszego artykułu jest przypomnienie postaci polsko-żydow-
skiego poety getta warszawskiego, Władysława Szlengla, i ukazanie jego złożonej toż-
samości. Rozważając problem marginalnej obecności poety w kanonie kultury polskiej,
podejmuję próbę ponownego odczytania jego wiersza
Okno na tamtą stronę
, sytuując go
w kontekście wpływów romantycznych i innych współczesnych mu tekstów. Celem tej lek
-
tury jest pełniejsze zrozumienie tożsamości Szlengla jako reprezentanta polsko-żydow-
skiej inteligencji, jednego z pokolenia żydowskich Kolumbów boleśnie odczuwających swą
marginalizację i odrzucenie w kulturze, którą uznawali za swoją. Ową samoświadomość,
za Hanną Krall, określam mianem sublokatorskiej

This article relates the experiences of Polish-Jewish children, born or raised in Germany, who survived the war in the Soviet hinterland, and validates that their traumatic wartime experiences had long-lasting consequences. Over the course of the years 1938 to 1945, as well as throughout the postwar decade, this group of children survived several fundamental, political transformations, which deeply affected and irrevocably changed their lives. These caesuras thrust them through a triad of transitions: as young deportees and refugees they ceased to be children; they were moved forcibly from one country to another; and the emotional pain and trauma they experienced during forced migrations. All of these children were refugees three or more times over: expelled from Germany to Poland, deported or sent to the interior of the Soviet Union, 'repatriated' from the USSR to Poland, they fled to Displaced Persons camps in Germany or Austria, and finally emigrated to Western countries. These extremely personal accounts of Polish-Jewish children experiences not only open a window into the past and help us to better understand the special plight of child victims and survivors, but they also allow us to reflect more deeply, thoughtfully, and comprehensively on the present-day issues of forced migration, displacement, and refugee crises.

Artykuł powstał w ramach projektu Narodowego Centrum Nauki Fenomen maranizmu: żydowska "tradycja ukryta" i nowoczesność o numerze 2017/25/B/ HS2/02901. Za inspirujące rozmowy towarzyszące powstawaniu tekstu oraz za udzieloną mi pomoc chciałbym podziękować zwłaszcza A g a c i e B i e l i k-R o b s o n, A d a m o w i D z i a d k o w i oraz A d a m o w i L i p s z y c o w i, a także M a r c i e B a r o n-M i l i a n, P i o t r o w i S a d z i k o w i i P r z e m y s ł a w o w i S t r o ż k o w i. 1 j. D e r r i d a, Aporias. Dying-awaiting (one another at) the "limits of truth" (mourir-s'attendre aux "limites de la vérité"). Transl. t. D u t o i t. Stanford 1993, s. 81.

The article presents a legal act as a potential subject of mythologization. The tools derived from the studies on political myth were used to describe a phenomenon that strictly belongs to the political and legal reality – the American JUST Act of 2017, which in recent years has caused many controversies in Polish public debate. While using the theoretical methods of the most notable researchers of the political myth, such as R. Barthes or E. Cassirer, it has been shown that legal acts, as well as their reception and interpretation, are not always based on rational forms of cognition. They can also be affected by a political myth and a mythical form of cognition, which is depicted in this study
by means of methodology implemented from the studies on political myth. The article formulates interesting comments that may be useful for a better understanding of the phenomena on the border of Polish jurisprudence, political science and mythology.

The article depicts recent debates within about the conception of Jewishness in both countries in three different areas of discourse: On the one hand, it evaluates narrative interviews with Jews of the so called third generation that testify the changing Jewish self-perception. Jewish journals that increasingly offer a broader perspective on contemporary Jewish life and do no longer focus on the Shoah as main identification feature complete this point of view. On the other hand, I present literary examples in which Jewishness is no longer understood as a deprivation feature. The authors look for ways to overcome the alleged outsider-notion and to reposition the Jewish in the society (with partly fictional strategies)