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Okrutną codzienność tomaszowskiego getta młody człowiek odpycha sztuką oraz słowami uczucia w listach do ukochanej.
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The city of Lviv is currently undergoing the process of reviving its Jewish memory. This process is not only complex, but also painful. It requires asking many difficult questions and making an effort to answer them.
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An inscription allegedly found in Nazareth attested according to its first edition (1905) a cohors III Heliopolitanorum. However, no such unit ever existed in the Roman army. A new reading of the inscription shows that in reality a soldier of the legio IV Flavia is mentioned in the document. The article shows the problem of dating the presence of this legion, normally stationed in Moesia superior, in the East. It seems possible that the legio IV Flavia or a vexillatio of it participated in the war against Bar Kochba.
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Interwar Kraków was a vibrant cultural center in newly independent Poland. Jewish intelligentsia played a significant part in preservation of Krakowian culture, but also endowed artist and cultural institutions. In a shadow of renowned Maurycy Gottlieb, there is his great collectorand promoter of his artistic oeuvre, Rudolf Beres (1884-1964). The core of the collection was inherited from his father Emil. Rudolf, who arrived to Kraków to study law, brought these pictures with him, and with time extended the collection, not only with Maurycy Gottlieb’s artworks, but also other distinguished Polish artists. As a director of the Kraków Chamber of Commerce and Industry he played an influential role in the city and country scene. As a member of Solidarność – Kraków B’nai Brith chapter, he was active in the cultural events and ventures in the city. He was the main force behind the famous exhibition of Maurycy Gottlieb’s of 1932 in the National Museum in Kraków. Rudolf collected extensive information on Maurycy in order to commemorate his life and promote artistic oeuvre of the first Jewish artist of such significance. His home art gallery, mostly because of Gottlieb’s collection was visited by various Jewish activists; for example Hayim Nahman Bialik. Moreover, Rudolf planned to exhibit Maurycy’s work in Tel Aviv. With a group of B’nai B’rith members he traveled with his wife to visit Palestine. He was a close friend of Feliks Kopera, the director of the National Museum in Kraków, for which he extensively organized money collection for erecting a new galleries’ building.The paper presents forgotten and unpublished facts about a Jewish art collector of Kraków,a person whose art works he once possessed and cherished, are now in various museums and private collections as a result of WWII and communist regime. I bring the man back from obscurity of history’s selectiveness. The historical documents, family heirlooms and discovered war memoirs of Rudolf construct the past of the great Jewish citizen of Kraków without whom Maurycy Gottlieb could have been unknown as much as he is known now.
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After an overview of the historiography of North African Jews, the article presents Dario Miccoli’s book Histories of the Jews of Egypt: An Imagined Bourgeoisie, 1880s-1950s, published in 2015. In this recent study, the author proposes an interesting thesis on the construction of the collective identity of Egyptian Jews in line with the “bourgeoisie” reference model, idealized regardless of the objective reality of their economic condition. Based on archival and literary sources of the time, individual trajectories and social practices, but also social, political and cultural broader contexts are analyzed to outline the construction of this unique collective imagination that has survived in the diaspora.
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A walk with Professor Jonathan Webber through the exhibit Traces of Memory. A Contemporary Look at the Jewish Past in Poland, Galicia Jewish Museum in Kraków. Interviewer: Iwona Reichardt
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The article seeks an answer to the question about the possible impact of matzevah inscriptions on contemporary historical knowledge, using the Jewish cemetery in Koźmin Wielkopolski as an example. It contains an outline of the history of the local Jewish community and of the cemetery, a description of the current condition of the burial ground along with translations of inscriptions on selected tombstones complete with a critical analysis. This critical analysis is a product of the comparison of data present on the tombstones and information coming from the register of persons interred at the Koźmin cemetery. An important section of the article deals with the collective exhumation of the remains and their transfer from the old cemetery to a new one. To this end, a matzevah describing that occasion, not previously translated, was used as a source material. While the very existence of the mass grave and the exhumation were recorded earlier, the information coming from the said matzevah shed new light on that event.
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The author traces back the fate of the plans to set up a rabbinical school in Lvov. It was supposed to train Jews who would be helping the Austrian authorities to assimilate the Jewish population in the German spirit The plan never materialized, though, due to resistance from Orthodox Jews. The idea was revived, albeit in a somewhat different form, when Galicia was awarded partial autonomy. As the Mosaic faith and the Hebrew language appeared in the curricula of public schools, the Mosaic Faith Teacher Training Centre was set up in Lvov. However, the neither the Jewish community nor the educational authorities were happy with the results of its work. In the 2nd Republic, the idea of Polish assimilation was steadily losing ground to Zionism in the Jewish milieux. The Zionists placed emphasis on education in Hebrew, trying to transform the religious classes into a Jewish history course. The main objective was now not so much to train the teachers of the Mosaic faith as of Judaistic subjects at large. In order to prepare teachers for the planned public schools with Hebrew as the language of instruction, and also for teaching religion and the Hebrew language in Polish-language schools, the Jewish Popular and Secondary School Association in Lvov set up a Jewish Seminary in 1920. The educational authorities were not very enthusiastic about Zionism, so they refused to register the seminary. In 1931, the seminary was taken over by the community, transforming it into courses spreading the knowledge of the Hebrew language and culture. The institution continued to operate as a private undertaking. It pursued a programme of national education based on the Jewish spirit, combining it with Polish civic education.
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Monastery chronicles from the Polish-Lithuanian Commonwealth provide valuable insight not only into the history of individual orders and the Polish clergy in general, but also into the history of mentality, daily life and religious and ethnic minorities. Although references to Jews are rather sporadic in such chronicles, they are nevertheless quite diverse and concern almost all aspects of Jewish activity in Poland and abroad. Therefore, they can serve as an excellent complement to other sources in the field, including Jewish ones, and those of various secular institutions and offices. It should be noted, however, that the credibility of the information contained in monastery chronicles is always dependent on the distance in time and space between the chronicler and the described events and should—if possible—be verified against other documentary sources from the same period.
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This essay discusses thematic-aspect semiotics of Brama Grodzka (the Grodzka Gate) in Lublin. The author read and interpreted the “writing” of the space (real and symbolic) in whose very centre the Gate is located. The perspective of geo-poetics becomes connected with a sociological approach, while the topography of Lublin and the location and architectonic form of the Gate become a canvas for assorted presences of the symbolic tissues of reality, which, in turn, lead towards the profound structure of the “text” of Lublin. A prominent motif of the argument is an analysis of photographs of the Gate taken by Józef Czechowicz and reflection on the “place of the place” of the Gate and that, which becomes disclosed in its “opening”.
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Kao prvo, mi ne volimo da nas nazivaju »izbjeglicama«. Za sebe kažemo da smo »pridošlice« ili »useljenici«.
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Mikhail Kizilov "The Sons of Scripture. The Karaites in Poland and Lithuania in the Twentieth Century."; Warsaw–Berlin, De Gruyter, 2014, xviii + 527 pp. € 159.95 / US$ 224.00 / GBP 119.99 + open access. by: Daniel J. Lasker
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Uważam za swój obowiązek zwrócić uwagę KC na następujące zjawisko, które budzi poważny niepokój: W związku z brakiem sprecyzowanego, znanego społeczeństwu stanowiska Rządu w sprawie emigracji, obce czynniki starają się wykorzystać ten stan rzeczy, by wytworzyć wśród ludności żydowskiej w kraju i wśród opinii publicznej na zachodzie wrażenie, że wszyscy bez wyjątku Żydzi opuszczają nasz kraj, że Rząd PRL jest zainteresowany, by Polska stała się „Judenrein”. Nieodpowiedzialna praktyka organów Ministerstwa Spraw Wewnętrznych doprowadziła do tego, że Biuro Paszportowe jest stale oblężone przez Żydów „pocieszanych” przez poszczególnych urzędników w taki oto sposób: „Nie pchajcie się Żydzi, wszyscy jak jeden wyjedziecie”
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Myślę, że na wybór drogi, która doprowadziła mnie do ruchu dysydenckiego miała wpływ rosyjska literatura, czytana w domu czy szkole — Puszkin, Dostojewski, Tołstoj. Mimo iż propaganda usiłowała nas urobić, literatura okazała się silniejsza. Przekazywała pewien idealny obraz sprawiedliwości, wartości chrześcijańskie. Kiedy patrzyliśmy znad książki na świat, okazywało się, że jest on urządzony inaczej — źle. W zderzeniu ideału z rzeczywistością zwyciężał ideał. Rewolucyjne hasło: „zrzucić literaturę z lokomotywy postępu” na szczęście nie zostało zrealizowane.
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1. Review of: Götz Aly, "Europa gegen die Juden 1880–1945", Frankfurt am Main: S. Fischer, 2017, 431 s.; 2. Review of: Christian Gerlach, "Der Mord an den europäischen Juden" Ursachen, Ereignisse, Dimensionen, München: C.H. Beck, 2017, 576 s.; by: Daniel Logemann
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English version in: Bruno Schulz jako filozof i teoretyk literatury. Materiały V Międzynarodowego Festiwalu Brunona Schulza w Drohobyczu, ed. Wiera Meniok, Drohobycz 2014, p. 61-64.
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An analysis of Jom Kipur, one of the essays written in the Warsaw ghetto by Icchak Berenstein (?–1942), discloses a specific type of religious experience within the domain of paradox, doubt, and rejection. Berenstein developed a personal theology of the Holocaust. The author of the article placed in the centre of his interpretation reflections on the concept of “helplessness”, crucial for the text. In Berenstein’s meditation helplessness brims with meanings that overlap each other and reveal their paradoxical nature. Here helplessness possesses a purely human, sociological, and historical dimension: everyone is helpless in the face of the horror of the ghetto. It also has a spiritual, religious dimension: it constitutes doubt, a process of turning away from God and forgetting the Ten Commandments. The dialogue between God and man expires. In the case of Berenstein we are dealing with the experience of theological inversion and are entitled to assume that this reversal allowed him to touch the untouchable mystery of the Holocaust. The forbidden (reaching for moral self-knowledge and the power of constituting independently what is good and what is bad) is now enjoined. Man becomes thrust into the hell of the knowledge of good and evil, enrooted only in him. This is the satanic temptation suggested to man by the serpent of the Book of Genesis. In Berenstein’s writings it is God who condemns man to enjoying knowledge reserved for Him. The phenomenon of essays by Icchak Berenstein consists of close relations between the present and eternity, material detail and universal sense, concrete event and exemplum, secular and holy history. The topography of the Warsaw ghetto, with which the author of the article is thoroughly acquainted, becomes part of eschatological topography.
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„Odbicie Gęsiówki” – niemiecki obóz dla Żydów na warszawskiej Woli od powołania do wyzwolenia w powstaniu warszawskim w wyborze wspomnień i dokumentów źródłowych
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Herman Kruk, „Papierowa brygada” – ratowanie książek z wileńskiego getta 1941–43 Kontekst historyczny: David E. Fishman
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