Wyniki wyszukiwania - Biblioteka Nauki

1

Syjoniści kontra „Żydzi polscy”. Palestyńskie echa memoriału Tuwima

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Sobelman M. , Ambasada Izraela u. K. , Michał Sobelman – (ur. 1953 w Sosnowcu) od 1993 roku rzecznik prasowy ambasady Izraela w Polsce h. , sobmichael@hotmail.com

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tom 26

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nr 4

EN

The article discusses the reception of Tuwim’s manifesto in Israel, focusing in particular on the 1940s. The author analyses various critical reponses to the poem expressed by Jewish critics in Palestine. Tuwim’s reception in Israel is presented from a new perspective which has not been explore so far.

2

„Zdecydowanie żydowskie, wyraźnie polskie”… Strategie narracyjne twórców Muzeum Historii Żydów Polskich Polin

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Cukras-Stelągowska J.

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nr 2

379-400

PL

This paper aims to establish a framework of discursive narratives about the idea of the Polin Museum of the History of Polish Jews. Most of these narrative strategies concern the implementation of this huge project, arrangement of exhibitions, topics presented and the importance of the museum for the community of Polish Jews and Poles. The qualitative analysis of the narratives is conducted based on the content of periodicals published by the Jewish community in Poland: „Midrasz. Pismo Żydowskie” and „Chidusz. Magazyn Żydowski”. The analysis involves 11 speeches given immediately after the ceremonial opening of the Museum in 2013 and later, primarily at anniversary celebrations.

3

Childhood memories in three novels by Philip Roth: Portnoy’s Complaint, The Plot Against America, and American Pastoral as pivotal components of the protagonists’ identities

88%

Kubiak S.

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2016

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tom 14

EN

The objective of the paper is to discuss Philip Roth’s approach to the Jewish community in Newark, where he spent his childhood and where he chose to set several of his novels. Roth’s narrations referring to his hometown are written in the first person singular and often take the form of childhood memories. The persistent return to the settings of the Jewish quarter of Newark in the past seems an attempt at understanding the reality of a relatively closed community, yet far from isolation, which provided him with all the elements determining his complex sense of identity. Despite the various grades of fictitiousness of the characters and settings, the narrating protagonist of a number of Roth’s novels is usually a Jewish schoolboy born and brought up in Newark. The paper includes short analyses of “Jewish memories” in three novels by Philip Roth: The Plot Against America, where the narrator is called Philip Roth but the circumstances are elements of pure political/historical fiction, American Pastoral, where the speaker is Nathan Zuckerman, Roth’s frequent alter ego, and Portnoy’s Complaint, narrated by the fictitious Alexander Portnoy. Being both American and Jewish has considerable implications, which include, for example, the characters’ sexuality. The image of the childhood and adolescence of Roth’s protagonists seems not only an obsessive theme to be found in so many of his texts, but also the core of the intellectual construct which may be recognized as his sense of identity.

4

The Holocaust/Shoah as a Tabooed Component in Czech Society´s Memory after World War II?

75%

Soukupová B.

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nr 1

13 - 21

EN

The text analyses the thematization of a key phenomenon of 20th century history and the axis of post-war Jewish identity − the Holocaust/Shoah in the Czech lands with overlaps to Central Europe. In contrast to propositions of the well-known political scientist Pavel Barša (the Holocaust became the cornerstone of Jewish identity only at the turn of the 1960s and 1970s, when the State of Israel argued for it within its policy in regards to the occupied Arab territories and the moral category of innocent victim became crucial for Western mind-set), it tries to prove that the Holocaust, for which the Hebrew term Shoah is used in this case, became the pillar of Jewish identity already after the end of World War II. It was also at that time that the growing communist propaganda, which completely dominated the public space after the February coup (1948), began to use it for its own interests. In parallel, the treatise denies that the thematization of the Shoah/Holocaust was dominated by Jews as victims; in the post-war decades both minority Jewish and majority Czech representations worked with two categories: victims of racism and fighters against fascism, even though the communist representation (including the Jewish communists) from the beginning marginalized the Jewish resistance on the Western fronts and also the theme of the uniqueness of the Holocaust phenomenon.

5

„Klin” Tuwima: strategie przeżycia polsko-żydowskiego poety

75%

Tomassucci G. , Wydział Filologii L. i. L. , Giovanna Tomassucci – profesor polonistyki na Uniwersytecie w Pizie (Dipartimento di Letteratura F. e. L. , g.tomassucci@teletu.it

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tom 26

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nr 4

EN

Tuwim’s approach to the “Jewish question” has already been analyzed by Polish and foreign scholars. The article is intended to consider some “survival strategies” of the Polish poet from a slightly different angle. In Poland, in the period between the wars Jewish writers were persuaded to accept total polonization and a rejection of their ethnic identity; yet, at the same time they often suffered a rejection from the circles of Polish artists. Any attempt of highlighting their Jewish identity or even a slight interest in Jewish culture incited brutal Jew-bashings. Tuwim considered his being a Polish Jew not only as a fact to be proud of, but also as an opportunity for engaging with self-criticism. He painfully felt the Jewish question as “a powerful wedge cleaving [his own] worldview”. However, like many other Polish- Jewish writers he masked its enduring presence in his own psyche, constructing his public persona through a process of self-fashioning. This paper tries to follow the traces of this “wedge” in Tuwim’s works: from poems supposedly having nothing to do with the “Jewish question”, to encrypted allusions to the great Yiddish writers, from his relentless questioning of all forms of intolerance and nationalist rhetoric, to his conviction that a new poetic language could “reform the world” and become a homeland for all readers regardless of their nationality.

6

Odkrywanie tożsamości żydowskiej w cieniu Holokaustu a dziedzictwo polskiej wielokulturowości – wyzwania dla edukacji i dialogu międzykulturowego

63%

Rembierz M.

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tom 3

39-99

EN

What constitutes a current challenge for intercultural education is the situation of discovering and specifying one’s own cultural (national, religious) identity by individuals or more or less numerous communities, which – due to some reasons and historical determinants – have been deprived of reliable knowledge and consciousness of their inherited identity. The individuals and groups who have not been shaped in their “indigenous identity” (and who have been frequently formed against the essential elements of their identity) start to function in a different (from the previous) way when they come to discovering and acquiring their “native identity”. They draw attention and orient their activity to the values associated with the discovered identity. They re-evaluate the process and effects of education to which they have been subjected and they undertake the rebuilding and completing the resources of “personal knowledge” in order to adjust them to the requirements of the new identity. The identity given (instilled) by the previous “course of life” is confronted with the identity to discover – along with its hidden (implicit) layers in one’s own existential experience. The sense of this experience is read “anew” and in the context of the subject matter appropriate for the acquired identity.What seems cognitively interesting for the analyses in the field of intercultural education are the situations when the previously unknown identity is discovered by mature people with a well-established social position, who practice intellectual reflection by profession – the reflection which is interwoven with revealing and specifying their own identity. In Poland, among the well-known figures who learned about their Jewish origin and faced the challenge of recognizing their identity anew are Jan Hertrich-Woleński (born in 1940, learned about his Jewish roots about 1980 as a middle-aged widely recognized philosopher in the current of analytic philosophy, deeply anchored in the philosophical-logical tradition of the Lviv-Warsaw School) and Romuald Jakub Weksler-Waszkinel (born in 1943 in the ghetto in Stare Święciany near Vilnius, as a son of Jakub and Batia Weksler, received and saved by Piotr and Emilia Waszkinel – a Polish married couple, learned about his origin at the age of 35 in 1978, already as a Roman Catholic priest who scientifically focused on French philosophy). What is suggested in the undertaken analyses in the area of intercultural education is applying the point of reference of Jan Woleński’s considerations focused on the “Jewish issues”, which to a large extent directly concern discovering and specifying his own cultural identity. On one hand, this is the confrontation with the past, especially with the shadow of the Holocaust, and also with discovering the cultural heritage of Polish Jews. This is making even with such education (in the times of communist Poland) in which the presence and activity of Jews in Polish history was marginalized. On the other hand, this point of reference means searching for such (also educational) solutions which will be currently optimal and will facilitate building a better future. Woleński formulates the idea of “double inclusivism” and, promoting this idea also with an educational goal, initiates discussion aiming at deeper insight into diagnosing the complicated Polish-Jewish relations and viewing their prospects (in 2001–2003 in the Jewish Culture Centre, Woleński conducted an authorial series of meetings with special guests, which he entitled “Poles and Jews – anew?”). Developing the idea of double inclusivism, he expresses the belief that “the Jewish issues will remain unsolved as long as Jews are treated by others as exceptional (mostly in the negative sense) and are treated as such by themselves (mostly in the positive sense). The Jewish inner exclusivism (a specific messianism), as I would call the idea of the chosen nation, and the applied (towards them) outer exclusivism are two sides of the same coin. They should be replaced by inner and outer inclusivism, that is by Jews’ acceptance of others and others’ acceptance of Jews”182. Implementing the idea of mutual acceptance (double inclusivism) understood in such a way requires appropriate intercultural education which will respect this idea.

PL

Jednym z wyzwań dla edukacji międzykulturowej jest odkrywanie i określanie własnej tożsamości kulturowej (narodowej, religijnej) przez pojedyncze osoby i przez społeczności, które – z jakichś powodów – były pozbawione rzetelnej wiedzy i świadomości o dziedziczonej przez nie tożsamości. Jednostki lub grupy, które nie były kształtowane w ich „rdzennej tożsamości”, a bywa, iż formowano je wbrew tej tożsamości, gdy dochodzą do odkrycia „rdzennej tożsamości”, zaczynają funkcjonować w inny sposób. Ukierunkowują swą aktywność na wartości związane z odkrywaną tożsamością. Dokonują przewartościowania efektów kształcenia, któremu podlegali. Podejmują się przebudowania zasobów „osobistej wiedzy”, dostosowują je do wymagań nowej tożsamości. Konfrontowana jest tożsamość dana (wpojona) przez „bieg życia” z tożsamością zadaną do odkrycia, także do odkrycia jej ukrytych pokładów we własnym doświadczeniu egzystencjalnym, którego sens odczytuje się „na nowo” w kontekście treści właściwych przyswajanej tożsamości. Dla analiz z zakresu edukacji międzykulturowej interesujące poznawczo wydają się sytuacje, gdy swą tożsamość – uprzednio im nieznaną – odkrywają osoby dojrzałe i mające wyrobioną pozycję społeczną, do tego profesjonalnie uprawiające refleksję intelektualną, która splata się z odkrywaniem własnej tożsamości. W Polsce do takich znanych osób, które dowiedziały się o swym żydowskim pochodzeniu i stanęły przed wyzwaniem rozpoznania na nowo swej tożsamości, należą Jan Woleński (urodzony w 1940 roku, o żydowskich korzeniach dowiedział się około 1980 roku, będąc już cieszącym się uznaniem filozofem analitycznym, osadzonym w tradycji filozoficzno-logicznej Szkoły Lwowsko-Warszawskiej) i Romuald Jakub Weksler-Waszkinel (urodzony w 1943 roku w getcie w Starych Święcianach koło Wilna, jako syn Jakuba i Batii Wekslerów, przyjęty i uratowany przez polskie małżeństwo Piotra i Emilię Waszkinelów, dowiedział się o swoim pochodzeniu w wieku 35 lat, w 1978 roku, jako ksiądz rzymskokatolicki, naukowo zajmujący się filozofią francuską). W podjętych tu analizach z zakresu edukacji międzykulturowej za punkt odniesienia proponuję przyjąć dociekania Woleńskiego skupione EDUKACJA MIĘDZYKULTUROWA 2014, nr 3 ISSN 2299-4106wokół „kwestii żydowskich”, które w dużej części dotyczą odkrywania i określania przez niego własnej tożsamości kulturowej. Z jednej strony jest to mierzenie się z przeszłością, zwłaszcza z cieniem Holokaustu, jak również z odkrywaniem kulturowego dziedzictwa polskich Żydów, a także rozliczenie się z taką edukacją, w której obecność Żydów w polskich dziejach była marginalizowana, z drugiej strony jest to poszukiwanie takich rozwiązań, również edukacyjnych, które przyczynią się do budowania lepszej przyszłości. Woleński formułuje ideę „podwójnego inkluzywizmu”, a także – mając na uwadze też cel edukacyjny – inicjuje i podejmuje dyskusje służące pogłębionemu rozeznaniu stanu relacji polsko-żydowskich i ich dalszych perspektyw (w Centrum Kultury Żydowskiej w latach 2001–2003 prowadził autorską serię spotkań z zaproszonymi gośćmi „Polacy i Żydzi – od nowa?”). Rozwijając ideę podwójnego inkluzywizmu, Woleński wyraża przekonanie, iż „kwestie żydowskie pozostaną nierozwiązane, o ile Żydzi będą traktowani przez innych jako wyjątkowi (na ogół w złym sensie) oraz tak będą traktowali samych siebie (na ogół w dobrym świetle). Żydowski ekskluzywizm wewnętrzny (swoisty mesjanizm) [...] i stosowany wobec nich ekskluzywizm zewnętrzny ([...] antysemityzm) są dwiema stronami tego samego medalu. Winny być zastąpione przez inkluzywizm wewnętrzny i inkluzywizm zewnętrzny, tj. akceptację innych przez Żydów i akceptację Żydów przez innych”1. Urzeczywistnianie tak rozumianej wzajemnej akceptacji (podwójnego inkluzywizmu) wymaga odpowiedniej edukacji międzykulturowej.

7

Nowoczesność i znamię żydowskości: biograficzno-ideowe uwikłania Juliana Tuwima, Alfreda Döblina i Kurta Tucholsky’ego

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Bednarczuk M. , Katedra Slawistyki/Instytut Łotmana Uniwersytetu Ruhr w Bochum Niemcy (Seminar für Slavistik/Lotman-Institut G. , Monika Bednarczuk – polonistka a. U. M. C.-S. w. L. s. t. g. H.-U. z. B. i. k. s. K. D. n.-d. z. g. n. U. , monika.bednarczuk@rub.de

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tom 26

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nr 4

EN

The paper deals with biographical, ideological and artistic links between Julian Tuwim, Alfred Döblin and Kurt Tucholsky. On the one hand, the basis of comparison are biographical similarities, the Jewish origin of those three writers, their family dramas, the experience of politically opressive school, the trauma of revolution or war, and the exile to name just a few. On the other hand, the article demonstrates the ways the modernity has influenced the attitudes and texts of Döblin, Tucholsky and Tuwim. While talking about modernity, the author focuses on such phenomena as secularisation and urbanisation processes, mass political movements, and new cultural challenges. Tuwim, Döblin and Tucholsky were born into assimilated Jewish families. Their perspective on the stereotypical Jews (the orthodox Jews as well as Jewish bankers or manufacturers) is marked with antipathy, or even contempt. The writers’ ambivalence towards the diapora and towards their own origin illustrate “Jewish self-hatred“; however, all three authors change their opinion on Jewry in the face of the growing anti-Semitic and Nazi danger, and especially the Holocaust. Döblin is proud of being Jewish after his visit to Poland in 1924, Tucholsky warns German Jews against the consequences of their passivitivy, and Tuwim publishes in 1944 his agitating manifesto We, Polish Jews. Last but not least, the three authors go into exile because of their Jewish ancestry and sociocultural activities. Therefore, it is no coincidence thatone cannot help having associations with Heinrich Heine: his biography can be interpreted as a prefiguration of a Jewish artist’s biography. Furthermore, Tuwim, Döblin and Tucholsky are notably sensitive to social questions, and their sensitivity to such issues results to some extent from their difficult childhood and youth. Especially significant seem in that respect family conflicts and the moving from city to city, since such experiences increase the feeling of loneliness and the vulnerability to depression. Nevertheless, Döblin, Tucholsky and Tuwim come with impetus into the cultural life of Germany and Poland and work in the areas of literature, cabaret (satire) as well as journalism. They share sympathy for the political left and fears of the orthodox communism. They are simultaneously advocates and ardent critics of great cities. They pay attention to new phenomena (the popularity of cars, the role of the press, the new morality) and react to them. Their aim is creating a culture which appeals to the masses and educates them in a non-intrusive way. However, the awareness of their own intellectual superiority imposes distance towards lower social groups. The distance stems, firstly, from the universal ambivalence artists feel towards the masses, and secondly, from the ideological moderation characteristic of petit bourgoisie and of the political centre. In general, Döblin, Tucholsky and Tuwim are idealists who hope for a humanitarian world which is impossible in the era of extrem political violence leading to the Holocaust.

8

Pamięć w tradycji żydowskiej i chrześcijańskiej

63%

Grosfeld J.

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nr 3(34/1)

41-52

EN

The memory has a special meaning both in the Jewish as well as the Christian tradition. It differs from other religious and cultural traditions. Its heart comes from the commandments Zakhor, Remember which means the permanent actualisation of the events which founded and essentially shaped the identity of Jews and Christians. The notion of zikkaron (memorial) reveals the duty to be in relation with the past in function of the present and the future in order not to be separated from God. Thus these two traditions allow to their believers to discover and not to lose the very sense of the human life with its most challenging aspects as suffering, weakness and death. Probably the most influential event in the history within this path of reflection was the Shoah, erroneously named Holocaust, the catastrophe which happened to the Jewish people in result of the Nazi ideology. If we don’t include this horrifying genocide into the Jewish, Christian and human history as a subject of a deep biblical and profound thinking, we cannot avoid two traps: to be fixed and lost in the past or to lose our memory and identity.

9

Jiddische Sprache als Kulturträger in Polen nach der Schoah

38%

Rozenfeld A.

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nr 28

53-67

EN

With the Shoah, the number of speakers of Yiddish was brutally reduced; thus, Yiddish culture was destroyed. In the immediate post-war period, there were initiatives in Poland to preserve and revive the remnants. The article deals with various such manifestations, in particular with the Yiddish programs of the Polish Radio. In the 1950s they increasingly faced attempts of political influence that involved conveying ideological messages. Under these conditions, the Yiddish language played an identity-determining role and became an important cultural carrier, in which the situation in Poland differed from that in other states.

DE

Mit der Schoah wurde die Anzahl der Sprecher des Jiddischen brutal reduziert; damit wurde zugleich die jiddische Kultur vernichtet. In der unmittelbaren Nachkriegszeit kam es in Polen zu Initiativen, deren Reste zu bewahren und sie wiederzubeleben. Der Beitrag behandelt verschiedene solcher Erscheinungsformen, insbesondere die jiddischen Programme des Polnischen Rundfunks. Diese sahen sich dann in den 1950er Jahren zunehmend Versuchen politischer Einflussnahme gegenüber, bei denen es darum ging, ideologische Botschaften zu transportieren. Unter diesen Bedingungen spielte die jiddische Sprache eine identitätsstiftende Rolle und wurde zum wichtigen Kulturträger, worin sich die Situation in Polen von der in anderen Staaten unterschied.

PL

Wraz z Zagładą liczba używających języka jidysz została brutalnie zmniejszona; tym samym została zniszczona kultura jidysz. Bezpośrednio po wojnie podjęto w Polsce inicjatywy mające na celu zachowanie i ożywienie jej pozostałości. Artykuł dotyczy różnych tego typu aktywności, w szczególności programów jidysz Polskiego Radia. W latach pięćdziesiątych działania te coraz częściej były konfrontowane z presją polityczną, ukierunkowaną na przekaz treści ideologicznych. W tych okolicznościach język jidysz odgrywał rolę nośnika kultury, określając równocześnie tożsamość, przy czym sytuacja w Polsce różniła się od warunków w innych państwach.