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The article is an attempt to answer questions about the fate of a girl, the owner of a „school diary” found on the grounds of the former German concentration camp at Majdanek. Who was the owner of the diary, what was the fate of her family? Did anyone in the diary survive? The diary was kept from December 1941 to March 1943. The last entry was made in Warsaw, several days before the ghetto uprising.
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The article explores the role of Polish Jewish organizations in investigations and trials of Holocaust perpetrators. It contributes a study of Jewish survivors’ agency in pursuing justice, their relationships with non-Jewish institutions and authorities, and the role of the international networks in these processes. At the center of the article are the Jewish national institutions operating in Poland in the 1940s, which represented the survivors and served as intermediaries between them and the authorities. In the conditions of anti-Jewish hatred, mass displacement, and the strengthening of communism in Poland, Jews treated collecting evidence and pursuing justice as a national mission, and perceived Jewish institutions, in this case the Central Committee of Polish Jews, as representatives of the victims and the Jewish people. The exchange of information between survivors, domestic and foreign Jewish communities, and lobby with national and international authorities, have provided a chance to supply lacking documentation and witness accounts, potentially increase the rate of punishment for perpetrators in Holocaust-related trials, and allow survivors to fulfill their moral obligation.
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The article discusses reactions of readers to Jerzy Turowicz’s text Antisemitism, published in March 1957 in Tygodnik Powszechny. It presents their way of thinking about Jews, dominated by resentment, hostility, and perception of Jews as outsiders. He notes the presence of such a pattern in diverse areas (religion, past, politics, economy, culture), and locates it in a historical context. It also describes the readers and analyzes their emotions.
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Review of: Matylda Jonas-Kowalik, Jutro wolni? Komuniści w ruchu oporu w getcie warszawskim, Sieradz: Wydawnictwo Glow Book, 2022, 214 s.
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The article focuses on the discovery made by the author concerning the documents of the underground counterintelligence operations within the Warsaw District of the Home Army. This archival material sheds light on the individual who divulged information to the German Criminal Police regarding the whereabouts of several dozen Jews were sheltered (within the „Krysia” bunker situated at 81 Grójecka Street), including the esteemed historian Emanuel Ringelblum. For decades, this matter has been the subject of speculation. The evidence suggests that Marian Nowicki, a construction entrepreneur, likely acted as the informant, with indications pointing to his affiliation with police structures. It is reported that Nowicki received monetary compensation for his betrayal, along with assurances of future remuneration as a paid informant. However, the subsequent course of Nowicki’s life remains obscure. What remains unequivocal is the absence of any clandestine investigative efforts to scrutinize this betrayal, thus leaving the informant’s actions unaddressed and unpunished.
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Review of: ADOLF ORNSTEIN, VILMA IGGERSOVÁ, KARL ABELES, Sto let jedné židovské rodiny na českém venkově, Praha 2022, Univerzita Karlova, Karolinum, 163 s., ISBN 978-80-246-5274-0
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Artykuł podejmuje problematykę kreowania wizerunku żydowskich protagonistów w filmach Labirynt kłamstw ( Im Labirynth des Schweigens, 2014, reż. Giulio Ricciarelli) oraz Murer: Anatomia procesu ( Murer: Anatomie des Prozesses, 2018, reż. Christian Frosch). Podstawowym celem badawczym jest tu wskazanie strategii, z jakich korzystają twórcy tych dzieł w procesie kodowania żydowskości. Refleksji poddane zostają także motywy i role przypisywane żydowskim postaciom. Materiał badawczy stanowią współczesne produkcjez Austrii oraz Niemiec. Komparatystyczna analiza umożliwia podjęcie refleksji nad tym, na ile odmienna polityka pamięci i przebieg rozliczeń z nazistowską przeszłości wpływają na filmowe wizerunki Żydów.
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Review of: Boris Lurie: In Riga.Aufzeichnungen. Hrsg. und aus dem Engl. Übersetzt von Joachim Kalka.Wallstein. Göttingen 2023. 224 S. ISBN 978-3-8353-5355-8. (€ 23,–.)
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Review of: Franz Sz. Horváth: Kommunist – Jude – Ungar? Leben und Werk des heimatlosen Philosophen Ernő Gáll. (Forschungen zu Südosteuropa, Bd. 20.) Harrassowitz Verlag. Wiesbaden 2023. VIII, 237 S., Ill. ISBN 978-3-447-12019-7. (€ 58,–.)
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The article is a commentary on and supplement to an autobiographical text written by a descendant of a family of Jewish industrialists active in Podgórze and Krakow in the nineteenth century. The Baruchs moved from supplies and trading to industrial operations. Although the factories producing fl our, bread and building materials operated in the Krakow area, they mainly supplied the city and the Austrian army stationed there. The family achieved a high social status, which was manifested during public ceremonies. International and local competition led them to abandon their industrial activity.
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Review of: Yechiel Weizman: Unsettled Heritage. Living Next to Poland’s Material Jewish Traces after the Holocaust Cornell University Press. Ithaca – London 2022. XIV, 289 S., Ill. ISBN 978-1-5017-6174-4. ($ 45,–.)
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Review of: Space as a Category for the Research of the History of Jews in Poland-Lithuania, 1500-1900. Hrsg. von Maria Cieśla und Ruth Leiserowitz. (Quellen und Studien / Deutsches Historisches Institut Warschau, Bd. 40.) Harrassowitz Verlag. Wiesbaden 2022. 155 S., Kt. ISBN 978-3-447-11895-8. (€ 48,–.)
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Review of: Jakob Stürmann: Osteuropäisch – jüdisch – sozialistisch. Untersuchung einer vergessenen Berliner Exilgruppe der Weimarer Republik. (Europäisch-jüdische Studien – Beiträge, Bd. 57.) De Gruyter Oldenbourg. Berlin – Boston 2022. VIII, 413 S. ISBN 978-3-11- 075587-9. (€ 99,95.)
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In this article, the way Christians and Jews are handled in The Message (1976), directed by Mustafa Akkad, is analyzed by making a detailed comparison with Islamic historical sources. In line with this purpose, interrogations are made in the article through the historical film criticism method. In this context, the topics are explored in a triple order in the article: First, it is revealed in general how Muslim-Christian and Muslim-Jewish relations are mentioned on in the sources of Islamic history. Secondly, how Christians and Jews are portrayed in the film is described by making a content analysis. Then, comparisons between these two situations are made and the harmony between the historical sources and the film is analyzed. Finally, the differences between historical realities and the film are determined and these differences are evaluated through discourse analysis and semiotic methods. Thus, it is tried to examine what kind of meanings are constructed in the film. As a result of the issues questioned in this context, it is seen that Christians and Jews are presented in the film The Message with a content that is incompatible with Islamic historical sources. When examined carefully, it is understood that these differences are presented to the audience with a content that supports the interfaith dialogue approach. It seems possible to attribute the reason for such an approach to the Hollywood film industry, which is dominated by the Jewish lobby and the Christian environment, and to the reactions of Western audiences who will watch the film.
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In the ultra-Orthodox Jewish tradition, there are different types of schools for men and women, providing education for their varying social and religious roles. This difference is particularly visible in the religious education curricula. Until 1917, the religious education that women were able to receive, albeit to a lesser extent than the religious education received by men, was not systematised. In the late nineteenth century, the rapidly growing interest in the secular world among girls was mainly characterised by the lack of religious education for Jewish girls, and Sarah Schenirer (1883-1935) found it necessary to open religious schools for Jewish girls as a solution. With this initiative, Schenirer called for change in an anti-innovationist culture and aimed to help Ultra-Orthodox girls retain their Jewish identity and remain connected to the community. To this end, Schenirer founded the first Bais Yaakov school in 1917, and within a few years the school grew rapidly into an extensive “network of schools” across Europe, and became known as the Bais Yaakov movement. This initiative acted as the domino that initiated the change in the addressee profile of religious education within the anti-innovationist Ultra-Orthodox Judaism. In this respect, knowing Sarah Schenirer is key to analysing how Bais Yaakov legitimised itself within Ultra-Orthodox Judaism and how this innovation in girls’ education found a foundation within a tradition that seemed to lack the necessary resources and support. Considering that there are not enough studies on religious education in Ultra-Orthodox Judaism in Turkey, we believe that this study on the educational activities of Bais Yaakov will contribute to the field of history of religions.
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A unique story of courage in times of chaos. An excerpt from the memoirs of Tadeusz Morawski, owner of an estate in the Mazovian village of Mała Wieś, who, during World War II, together with the residents of the Grójec region, undertakes risky actions to outwit the occupiers and create a substitute for a normal life in a world affected by the disintegration of the
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The study deals with the activities of Spiš Germans during the periodof Slovak autonomy and in the first years of the Slovak state between1938 and 1943. The beginning of the study is devoted to the activities ofGermans in Spiš in the stormy year of 1938. At that time, Spiš Germansparticipated in the subversion of the first Czechoslovak Republic.Subsequently, the contribution maps the activities of the Deutsche Partei(German Party) (the only permitted party of the Carpathian Germans)in Spiš and the activities of the pro-Hungarian-oriented Spiš Germans.Another part of the study deals with various activities related to the warand collaboration with the Nazis in Germany. Attention is paid here tothe military organizations of the Spiš Germans, their participation inSecond World War battles, the Aryanization of Jewish property by theSpiš Germans, anti-Jewish acts and the relationship of the Germans withthe majority. Subsequently, the contribution deals with the religious lifeof Spiš Germans. The most significant event in this area at that time wasthe establishment of the independent German Evangelical Church AC inSlovakia. The next part of the study discusses German education in Spiš,which experienced the greatest boom in history during the time of theSlovak State. At that time, there was at least one German school in everyfourth municipality on Spiš. Subsequently, attention is paid to the culturaland sports activities of Spiš Germans. Like all areas of German life at thattime, it was strongly marked by Nazi ideology. The last part of the studydeals with the economy and employment of Spiš Germans. Many of themwent to Germany for work during the Second World War. The war eventsof the Second World War had a significant impact on the activities of thelargest German companies in Spiš, which had to expedite a considerablepart of their products for the needs of the Slovak and German armies.Within each part of the study, attention is paid to the influence of Nazismon the activities of the Germans in Spiš.
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The study deals with anti-Semitism in the work of three Roman poets: Horace, Martial and Juvenal. The aim of the study was to examine whether their works are anti-Semitic. If so, is there any connection to the Roman Empire’s relations with the Jews? Initially, under the rulers Caesar and Augustus, the relationship with the Jews was positive, and yet Horace attacks the Jews in his satires. Martial and Juvenal wrote after the First Jewish War, when Judeo-Roman relations cooled significantly. Martial denigrates the Jews by claiming that they have strong sexual impulses, and Juvenal blamed them for desecrating Rome. All three poets blamed the Jews for corrupting the Romans with their religious customs. That is anti-Judaism. anti-Judaism does not depend on relationships with Jews. When the Jews were loyal, relations with Rome were good, if not, the Jews were punished. Judaism was tolerated in the Roman Empire except for Hadrian after the Second Jewish War. Anti-Judaism was a private matter for intellectuals.
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Review of: Ickx, Johan. Odtajněné archivy Vatikánu: papež Pius XII. a Židé. Translation Lubomír Košnar. First edition. Praha: Euromedia Group, 2022. 366 pages. Universum. ISBN 978-80-242-8367-8.
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This study focuses on the meaning of cultural symbols in the Šalom Alejchem – mier s vami [Shalom Aleichem – Peace Be Upon You] (2000) production created by the puppeteer and designer Ivan Martinka. By analyzing the scenes, the author points not only the originality of the theatrical techniques but also the importance of the aspects of Jewish culture that the audience can perceive at the level of cultural symbols. At the same time, she ponders whether the cultural symbols of Jewish culture present in the production can be viewed as a plausible depiction of Jewish symbolism and whether there are certain parallels between the poetics of Ivan Martinka and the works of the painter Marc Chagall
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