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SIENKIEWICZ AND THE JEWS. A RECOGNITION

100%

Swierczynska D.

Pamiętnik Literacki

2008

tom 99

nr 2

121-157

It has become a common saying in the history of literature that Sienkiewicz in his literary creativity stepped out from the treatment of the Polish Jews. Though he failed to create an expressive Jewish character in his fiction, he devoted many texts to Jewish problems. In the first part of the paper, the authoress discusses or lists in chronological order the texts in question (including one unpublished so far), while in the second part - also chronologically - presents the Jewish press opinions on our most popular 19th and 20th century writer, as well as the reactions of the Polish press to them and to the issue generally referred to as 'Jews on Sienkiewicz'. An attempt was made to present the evolution of the author of Trilogy on the Jewish society inhabiting Poland from the stereotypical picture of 'non-productive shady businessmen' living at 'our' cost to regarding the Jews as a valuable denominational minority the assimilation of which must be worked on.

Metafora zamrożona w czasie. O ciszy nad sztetlami

80%

Pantuchowicz A.

Świat i Słowo

2012

tom 10

nr 2(19)

225-236

Drawing from the image of the shtetl shown by Eva Hoffman in her Shtetl: The Life and Death of a Small Town and the World of Polish Jews, the paper discusses the imaginary topography of the Jewish past in which shtetl plays an important role of the nostalgically reproduced and idealized space of an almost ideal community. Even before the Holocaust the space of shtetl undergoes various matphorizations and allegorizations in the writings of American Jews only to become even more strongly de-realized in the process which Rebecca Kobrin calls “shtetlization” in which even big cities like Warsaw or Lublin are transformed into places enlivening the silences which they have left behind.

The Big Flop. Emissaries of 'Institutum Judaicum' and Greater Poland Regional Rabbi

80%

Doktor J.

Kwartalnik Historii Żydow

2006

nr 4(220)

521-529

The first mission journey from the years 1730-31 occupies a special place in the history of 'Institutum Judaicum et Muhammedicum'. Planned as a one-off journey, it started more than 50 years of missionary travel of the Institute's associates. That expedition was organized on the initiative of Johann Georg Widmann, who earlier toured the Jewish communities of Germany, Poland and Hungary for two years, pursuing a private mission among the Jews. During those travels he met the regional rabbi of Greater Poland Jaakow Mordechej ben Naftali ha-Kohen and, having obtain his unofficial approval, went to Halle. Once there he assured Callenberg and his associates that many Jews in Poland were also leaning toward Christianity, or could even be covert Christians. He also argued that it was necessary to persuade the regional rabbi, whom who considered to be a covert Christian, to confess his faith in public and move to the Evangelical Church together with his followers. Callenberg recruited Widmann as his associate and consented to his trip to Poland. Johann Andreas Manitius, a theology student, was to accompany Widmann and verify his story. The expedition ended in a fiasco, the rabbi refused to accede to the Evangelical Church, broke any ties with the envoys of 'Institutum Judaicum' and urged everybody to burn the Institute's publications.

Świecka tożsamość polskich Żydów jako żydowska tożsamość alternatywna

80%

Włodarczyk T.

Studia Europaea Gnesnensia

2013

nr 8

71-95

The article discusses the issue of Jewish secular identity. Drawing on the studies of Irena Hurwic-Nowakowska, Konstanty Gebert and Heleny Datner, as well as own research, the author demonstrates the specific identity of a number of Polish Jews, whose notion of Jewish identity is not founded on religion but rooted in the broadly understood Jewish heritage.