„...minden nõk között a legjobb...” (beszámoló a Bécsi Zsidó Múzeum kiállításáról)
Zsóka Lendvai also broadcasts from Vienna about an exhibition of the Jewish Museum introducing the social emancipation of Jewish women.
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Zsóka Lendvai also broadcasts from Vienna about an exhibition of the Jewish Museum introducing the social emancipation of Jewish women.
More...![„6 tys. [Żydów] co dzień” – „oczywiście na stracenie”. Opowieść o pierwszej depeszy Polskiego Państwa Podziemnego na temat Wielkiej Akcji w getcie warszawskim](/api/image/getissuecoverimage?id=picture_2017_36332.jpg)
On 22nd July 1942, Germans initiated the Grossaktion, i.e. the destruction of the Warsaw Ghetto. The first known piece of information from the Polish Underground State addressed to the Polish Government-in-exile in London is the dispatch of 26th July 1942 by Stefan Korboński. However, its complete content has been unknown to date. All the evidence suggests that the key sentence about the daily “contingents” of Jews transported for extermination was wrongly understood in London. Moreover, unlike Korboński’s intention, the dispatch was publicised via the radio, which contradicts the thesis about the silence of the Polish Government-in-exile (at least in the initial period).
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A tragikus sorsú, fiatalon meggyilkolt Salamon Ernő életét az irodalomtörténészek alaposan feltárták már a második világháborút követô évtizedekben, versei pedig kiadásra kerültek több önálló kötetben is. Jelen tanulmányban – talán az eddigi ismeretanyagot kiegészítve és Salamon Ernő halálának 70. évfordulójára emlékezve – kísérletet teszünk egy méltatlanul elfeledett költő pontosabb és hitelesebb ábrázolására, amihez az Illyés-hagyatékban talált levelek szolgáltattak sok, eddig nem ismert adalékot. A Salamon Ernô (és felesége, Huszár Ilona) leveleiben rejlő új ismeretanyag azonban csak akkor érthető meg teljesen, ha előbb visszatekintünk Salamon életének kezdetére és helyszíneire, majd arra a korszakra, amelyben a két költő kapcsolatba került egymással.
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Heavy fighting around ‚fortress Breslau’ resulted in the German surrender on May 6, 1945 and almost completely destroyed the city. The following three years saw the ‚relocation’ of the city’s entire German population to the West. It was the beginning of the city’s great transfer period, which inevitably caused the losses of homes and identity crises: it included the ‚resettlement‘ of the German inhabitants, the settlement of Poles, the forced resettlement of the Ukrainian population, the expulsion of the returned members of the German-Jewish community as well as the directed settlement of Polish Shoah survivors. Breslau became Wrocław: the city was rid of German traces, utterly Polonized and, together with the entire area of Lower Silesia, celebrated as a „recovered territory“. The Polish settlers who surged into the city immediately after the end of the war, including Polish Jewish survivors, were supposed to find a new home there. This proved to be too great a challenge under the circumstances of the immediate post-war era: Wrocław was immersed in chaos and destruction, the presence of its German inhabitants was still apparent throughout the city (at least until 1948), the reorganization of the Polish state structures as well as the political consolidation of power was only just underway. Moreover, other factors also contributed to the demolition of initial prospects that Jewish life would be established in post-war Poland. This contribution aimed to analyse and illuminate these factors at hand of the example of Wrocław.
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Before the coming to power of Hitler, ever since the appearance of Moses Mendelssohn, the German capital was one of the most important centers of Jewish science and literature.
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Georg írt St. Moriztból (megôrizni mint kor-levelet). 1 A fiai közül kettô már kivándorolt, az egyik Cambridge-be, a másik Chicagóba. A másik kettôvel nyugodalmasan él St. Moritzban. De ôk is a feleségeikkel együtt az USA-ba készülnek, az egyik orvos, a másik mérnök; van bevándorlási engedélyük, és jók a kilátásaik: öt év után automatikusan megkapják az amerikai állampolgárságot. Georg tehát azzal számol, hogy ez a mostani helyzet tartós lesz. Velem kapcsolatban azt reméli – teljes tájékozatlanságban a hivatásom lehetôségeit illetôen –, hogy talán Franciaországban kaphatnék egy professzúrát! (Baglyot küldeni Athénba!) Ha a várakozáshoz és az átálláshoz pénzre lenne szükségem, kölcsönözne nekem egy kis tôkét, négy százalékos kamatra. Ô maga a nyáron valahol Dél-Németországban szeretne letelepedni. A levele minden elôvigyázatossága és kényszerû nyugalma ellenére is nagyon melankolikus, és egy kicsit még patetikus is. Így írta alá: „Testvéri hûséggel, emlékezve elhunyt édesapánkra.” Még nem válaszoltam, mert nem szeretnék külföldre írni.
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According to an evolutionist hierarchy established in Europe at the end of the XIXth century, the non-Western cultures were considered to be in a ”primitive” stage of evolution. In view of this devaluating judgement, they lacked historical and existential complexity. Therefore, Tristan Tzara set out to rediscuss all the traditional values, completely erasing the existing artistic norms and ideals, directing his interests at the African continent’s art and culture. The discovery and study of the artefacts belonging to the cultures considered by the West to be barbaric and archaic represented for the creator of the Dada movement the alternative to the artistic crisis, suffocated by academic conventions. This paper will highlight the fact that the African culture was not a mere adaption of the exotic elements, but a meaningful intention of breaking the barriers of the European artistic genres and conceiving –stimulated by there far-away cultural realms- new materials, shapes and techniques for the personal creation (such as ingenuity, expansiveness and spontaneity).
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Samuel Jakub (Shmuel Yankev) Imber (1889–1942), a Yiddish and Polish poet and critic, can be regarded as the spiritual father of modern Yiddish poetry in Galicia. He wrote also for Polish-Jewish press, trying to improve the image of Jews in the eyes of their Polish fellow citizens. This matter was a major concern already in his long poem Esterke (1911), one of the high points of Imber’s oeuvre in which he called for a harmonious coexistence of Jews and Poles. In the 1930s, when antisemitism was on the rise in Poland, Imber published two collections of articles in Polish: Asy czystej rasy [The Purebred Aces; 1934] and Kąkol na roli [The Weed in the Fields; 1938], in which he sought to counteract the ways in which Jews had been portrayed by the Polish nationalist press. The article discusses the significance of the poem Esterke and of selected texts from both collections of articles.
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1926-ban a budapesti olasz kolónia és a fascio nagyszabású ünnepségen emlékezett meg a fasizmus alapításának hetedik évfordulójáról. Az illusztris vendégeket a budapesti fasiszta fascio helyettes vezetôje, Oscar di Franco lovag és Emerico Fried, a fascio titkára, valamint bajtársaik köszöntötték. Valamennyien a fasiszták fekete ingét viselték a fogadásnál, és kitûzték az antik Róma örökét szimbolizáló vesszônyalábot, köteges bárdot, a fascest.
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In the state archive in Chełm there is almost no documentation directly describing the Holocaust. But there are dozens of documents which illustrate the clerical approach to that phenomenon, with that approach being clearly articulated at that. The reader can connect a given document with the Holocaust only by using his external knowledge. The most striking aspect, however, is the reasons why those documents were produced. Those were usually some prosaic matters: a cost breakdown, an explanation why some tools went missing, fire reports, etc. From them arises the prosaic nature of the Holocaust. In some of the documents the Holocaust is only alluded to. It is only owing to our general knowledge that we know that a certain document regarded, for instance, the tracking down of Jews in hiding.
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Description of the historical and contemporary space of Drohobycz / Drohobych – read within the context of Willa Bianki. Mały przewodnik drohobycki dla przyjaciół, an essay by Władysław Panas.
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Shared Agency in einem Briefwechsel österreichisch-jüdischer Schüler in der Emigration
After the National Socialists came to power in March 1938 a group of 15 and 16 year-old classmates of Jewish heritage met for the last time and promised to keep in contact with one another as a group. The boys’ original promise resulted in a group correspondence, or “round letter” as they called it, which stretched over more than a decade and crisscrossed three continents. Drawing on the essay „What is Agency“ by Mustafa Emirbayer and Ann Mische, Vansant examines the correspondence as an expression of shared agency. It provided the youth with a means to act at a time when their options were severely restricted and it allowed them to resist the efforts of the new regime to destroy their community. Indeed, the establishment, the survival, and the archiving of the group correspondence or “round robin” are all expressions of the boys’ agency. In this essay, the letters are a window into the drama of the period and they serve as witness to the boys’ inventiveness as well as their familiarity with a lost letter-writing culture. The correspondence, which consists of 106 round letters for a total of 675 individual letters, has been housed in the Archive of the History of Austrian Sociology in Graz, Austria since 1994.
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In the irst half of 1942 pollsters of Oneg Shabbat’s underground archive of the Warsaw ghetto conducted interviews with eight Jewish intellectuals on the influence of the ghetto reality on the Jews’ social life and identity. Among the many topics discussed in those questionnaires, the author focuses on the respondents’ opinions on acculturation, which she presents in three contexts: the respondents’ personal experiences, their political views (almost all of them were Doikeit ideology supporters), and the pre-war discussion on the role of the Yiddish language and culture in formation of Jewish national identity. The respondents gave the acculturation in the ghetto a new dimension. Even though before the war Polonisation was not perceived as a deinitely negative phenomenon, in the ghetto it began to be interpreted as a conscious decision to reject Jewish identity. Acculturation, which according to the respondents was not imposed by the Germans, became the main form of pathology in the Jewish intelligentsia milieus. In their critical interpretation of the ghetto reality the respondents perceived those processes as a danger to their nation’s identity comparable to the destructive activity of the Germans.
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Robert Gilbert (b. Robert David Winterfeld, 1899–1978) was one of Germany’s most successful writers of popular songs, many of them made famous by operettas and movies in the late years of the Weimar Republic (Ein Freund, ein guter Freund; Liebling, mein Herz läßt Dich grüßen; Was kann der Sigismund dafür?). In 1933, Gilbert emigrated to Vienna and later moved on to Paris, 1938, and New York, 1939. After his return to Europe in 1951, Gilbert started a second, again very successful, career as translator of American Musical Comedies, from My Fair Lady (1951) via Oklahoma or Annie Get Your Gun to Cabaret (1970). During his years in New York, he had acquired the English language he needed for this new activity. Recently discovered documents – manuscripts donated to the Vienna City Library by the Leopoldi family – give an insight into the translatory workshop and into the conditions of exile: Gilbert, together with the piano artist Hermann Leopoldi (1888–1959), produced a large number of songs, many of which were written in a mixture of German and English, with language (problems) as their subject. This paper traces Gilbert’s life and work, his translations and his thoughts on translation. The discussion focuses on the role of returning exiles as mediating agents and cultural translators between American (popular) culture and post-War Germany and Austria.
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The article concerns the theme of extermination of the mentally ill and handicapped in Polish literature. It outlines the basic facts regarding this crime perpetrated by the Nazis and indicates how Polish literature reacted to it. There are few works which deal with this crime. Writers (and historians) probably considered the extermination of the mentally ill to be a fact of insignificance compared to other Nazi crimes, or knew little about it. Thus Polish literature treats it incidentally, by entering it in another, more extensive or “more important” issue (the extermination of the Jews, the extermination of the Polish population), or treats it as an occasion to take up “more fundamental” (ideological) problems. The article analyzes famous works, Stanisław Lem’s novel Hospital of the Transfiguration and Andrzej Bursa’s poem The liquidation of the mentally ill in Kobierzyn by the Germans, and less known texts: Piotr Matywiecki’s poem *** [Dragged into the sun….] and Anna Dziewit-Meller’s novel Mount Taygetus.
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This article discusses the armed anti-Jewish violence and the events connected with it, which occurred in the Polish Tatra Highlands (southern Poland) during 1945–1947. The number of Jewish victims exceeded 30, including children from Jewish orphanages. Among the perpetrators of those acts of terror were partisans from the group commanded by Józef Kuraś ‘Ogień’, which is one of the most important symbols of the anti-communist resistance. This article is based on results of a few years’ research and highly diverse sources and its main purpose is to recreate those events, with particular attention given to the victims of those acts of violence.
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The study of Tibor Grüll analyses the characteristics of ancient history writing in connection with the study of David Flusser.
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