Proces Szepsla Rotholca a polityka kary w następstwie Zagłady

2006 ◽  
pp. 221-241
Author(s):  
Gabriel Finder

This article follows the postwar trial of Shepsl Rotholc.  Rotholc was a successful interwar boxer for the Jewish sports club Gwiazda who was a Polish national champion in the flyweight class.  In the Warsaw ghetto he joined the ranks of the Jewish police [służba porządkowy].  After the war survivors accused Rotholc of mistreating them during deportations from the ghetto, and the Central Committee of Polish Jews (Centralny Komitet Żydów w Polsce), the principal representative of the postwar Jewish community in Poland in the immediate aftermath of the Holocaust, put him on trial in November 1946 in its recently established citizens’ tribunal [sąd społeczny], whose charter authorized it to determine whether a Jew suspected of reproachable behavior under the German occupation of Poland “behaved in a manner befitting a Jewish citizen” [“zachował postawę godną obywatela-Żyda”].  Rotholc was the first defendant to be tried before the citizens’ tribunal [sąd społeczny] of the CKŻP.             At his trial Rotholc denied the charge that he had abused fellow Jews in the ghetto.  By his own account, he had joined the Jewish police to support his family because under the color of his authority and thanks to his reputation in the boxing ring he was able to protect smugglers who compensated him for his assistance.  He even claimed to have rescued members of his family and friends from deportation.  Defense witnesses painted a different picture.  His alleged victims repeated their accusations of his mistreatment of them during roundups, and postwar Jewish leaders who had taken part in the Jewish underground vilified the Jewish police in the ghetto.             The citizens’ tribunal [sąd społeczny] of the CKŻP found Rotholc guilty of violating its charter.  The basis for his conviction was not his mistreatment of fellow Jews but rather his continued service in the Jewish police after the conclusion of the first wave of deportations from Warsaw in September 1942, when, the judges reasoned, the Germans’ true intentions not to resettle but to murder the Jews of Poland was unmistakable.  In accordance with sanctions authorized in its charter, the tribunal [sąd społeczny] expelled Rotholc from the Jewish community for two years, revoked his right to participate in communal activities for three years, and ordered publication of his conviction in the Jewish press.  After two years Rotholc petitioned for and received a commutation of his sentence.  He then left Poland and immigrated to Canada.             After Rotholc an additional twenty-four Jewish defendants were tried in the citizens’ tribunal [sąd społeczny] of the CKŻP through the end of 1949.  Of these, eighteen, including Rotholc, were found guilty, while seven were acquitted.  The cases of an additional fifty suspected Jewish collaborators were dropped by lawyers for the CKŻP because of the lack of incriminating evidence.  Although Rotholc’s conviction was to be expected, the subsequent record of the tribunal [sąd społeczny] suggests that it took seriously the agonizing task of identifying putative collaborators from within the ranks of the Jewish remnant in postwar Poland and acted with a fair share of judicial integrity.

2019 ◽  
pp. 113-128
Author(s):  
Izabela Olszewska

The Language of Cruelty of the Holocaust on the Example of The Ringelblum Archive. Annihilation – Day by DayThe Underground Archive of the Warsaw Ghetto is one of the most significant testimonies of the annihilation of Polish Jews to be preserved in social life documents, mainly written reports and photographs. The founder of the Archive, Emanuel Ringelblum, described the purpose of the collected materials as follows: “We wanted the events in every town, the experiences of every Jew – and every Jew during this war is a world unto himself – to be conveyed in the simplest, most faithful manner. Every redundant word, every literary addition or embellishment, stood out, causing a sense of dissonance and distaste. The life of Jews during this war is so tragic that not a single extra word is needed”. The aim of the paper is a linguistic analysis of the drastic language of the Holocaust on the basis of The Ringelblum Archive: Annihilation - Day by Day. Język okrucieństwa Holokaustu na przykładzie Archiwum Ringelbluma. Dzień po dniu ZagładyPodziemne Archiwum Getta Warszawskiego jest jednym z najważniejszych świadectw zagłady polskich Żydów zachowanych w dokumentach życia społecznego, głównie w reportażach i fotografiach. Założyciel Archiwum, Emanuel Ringelblum, następująco opisał cel zebranych materiałów: „Chcieliśmy, aby wydarzenia w każdym mieście, doświadczenia każdego Żyda – a każdy Żyd w czasie tej wojny jest światem dla siebie – były przekazywane w najprostszy, najwierniejszy sposób. Każde zbędne słowo, każdy dodatek literacki czy ozdoba wyróżniały się, powodując poczucie dysonansu i niesmaku. Życie Żydów w czasie tej wojny jest tak tragiczne, że nie potrzeba ani jednego dodatkowego słowa”. Celem artykułu jest analiza lingwistyczna drastycznego języka Holokaustu na podstawie książki Archiwum Ringelbluma. Dzień po dniu Zagłady.


Author(s):  
Jan Gross

This chapter describes stereotypes of Polish–Jewish relations after the Second World War. Even though most Polish Jews were killed during the German occupation, the stereotype of Judaeo-communism survived the war. If anything, it was reinforced by a widespread consensus that Jews assisted the Soviets in the subjugation of the Polish Kresy in 1939–41. The establishment of the Lublin government in the aftermath of the war served to perpetuate this stereotype still further. Popular sentiment attributed a nefarious role to the Jews and portrayed them as particularly zealous collaborators with the security police serving the new regime. Was it indeed the case that the dominant post-war Jewish experience in Poland was imposing scientific socialism on reluctant fellow citizens and persecuting ethnic Poles? The chapter argues that the dominant Jewish experience in Poland after the Second World War was fear. It also considers the Special Commission (Komisja Specjalna) established by the Centralny Komitet Żydów w Polsce (Central Committee of Jews in Poland: CKŻP).


2016 ◽  
pp. 1-36
Author(s):  
Konrad Matyjaszek

Wall and window: the rubble of the Warsaw Ghetto as the narrative space of the POLIN Museum of the History of Polish JewsOpened in 2013, the Warsaw-based POLIN Museum of the History of Polish Jews is situated in the center of the former Nazi Warsaw ghetto, which was destroyed during its liquidation in 1943. The museum is also located opposite to the Monument to the Ghetto Heroes and Martyrs, built in 1948, as well as in between of the area of the former 19th-century Jewish district, and of the post-war modernist residential district of Muranów, designed as a district-memorial of the destroyed ghetto. Constructed on such site, the Museum was however narrated as a “museum of life”, telling the “thousand-year old history” of Polish Jews, and not focused directly on the history of the Holocaust or the history of Polish antisemitism.The paper offers a critical analysis of the curatorial and architectural strategies assumed by the Museum’s designers in the process of employing the urban location of the Museum in the narratives communicated by the building and its main exhibition. In this analysis, two key architectural interiors are examined in detail in terms of their correspondence with the context of the site: the Museum’s entrance lobby and the space of the “Jewish street,” incorporated into the main exhibition’s sub-galleries presenting the interwar period of Polish-Jewish history and the history of the Holocaust. The analysis of the design structure of these two interiors allows to raise a research question about physical and symbolic role of the material substance of the destroyed ghetto in construction of a historical narrative that is separated from the history of the destruction, as well as one about the designers’ responsibilities arising from the decision to present a given history on the physical site where it took place.Mur i okno. Gruz getta warszawskiego jako przestrzeń narracyjna Muzeum Historii Żydów Polskich POLINOtwarte w 2013 roku warszawskie Muzeum Historii Żydów Polskich POLIN stanęło pośrodku terenu dawnego nazistowskiego getta warszawskiego, zburzonego podczas jego likwidacji w 1943 roku, naprzeciwko powstałego w roku 1948 Pomnika Bohaterów i Męczenników Getta; jednocześnie pośrodku obszaru dawnej, dziewiętnastowiecznej warszawskiej dzielnicy żydowskiej i powojennego modernistycznego osied­la Muranów, zaplanowanego jako osiedle-pomnik zburzonego getta. Zlokalizowane w takim miejscu Muzeum przedstawia się jako „muzeum życia”, opowiadające „tysiącletnią historię” polskich Żydów, niebędące insty­tucją skoncentrowaną na historii Zagłady Żydów i historii polskiego antysemityzmu.Artykuł zawiera krytyczną analizę kuratorskich i architektonicznych strategii przyjętych przez twórców Mu­zeum w procesie umieszczania środowiska miejskiego w roli elementu narracji historycznej, komunikowanej przez budynek Muzeum i przez jego wystawę główną. Szczegółowej analizie poddawane są dwa kluczowe dla projektu Muzeum wnętrza architektoniczne: główny hall wejściowy oraz przestrzeń „żydowskiej ulicy” stanowiąca fragment dwóch galerii wystawy głównej, poświęconych historii Żydów w Polsce międzywojen­nej oraz historii Zagłady. Analiza struktury projektowej tych dwóch wnętrz służy próbie sformułowania od­powiedzi na pytanie badawcze dotyczące właściwości fizyczno-symbolicznych materialnej substancji znisz­czonego getta w odniesieniu do narracji abstrahującej od historii jego zniszczenia oraz odpowiedzialności projektantów wynikającej z decyzji o umieszczeniu narracji historycznej w fizycznej przestrzeni, w której wydarzyła się historia będąca tej narracji przedmiotem.


2019 ◽  
Vol 34 (1) ◽  
pp. 261-279
Author(s):  
Stanislovas Stasiulis

This article is part of the special cluster titled Conceptualizations of the Holocaust in Germany, Lithuania, Poland, and Ukraine since the 1990s, guest edited by Grzegorz Rossoliński-Liebe. The Holocaust is the darkest page of Lithuanian history: Nearly the whole Jewish community in Lithuania was destroyed, while a part of ethnic Lithuanians participated in this destruction. This article discusses three layers and periods of the Holocaust in Lithuania that have made a considerable impact on the perception of this traumatic period in Lithuanian society. The first period deals with the Lithuanian–Jewish relations during the German occupation in Lithuania (1941–1944). The second one is related to the Soviet reoccupation of Lithuania and discussions among Lithuanian émigrés in the West (1944–1990), which shaped the history of the Holocaust in Lithuania from the ideological (Soviet) and defensive (Lithuanian émigré) perspectives. The final part of this article discusses the historiography and Holocaust memory in independent Lithuania after the 1990s. Almost thirty years of independence mark not only the re-creation of some old myths and stereotypes in Lithuania, but also new groundbreaking and open discussions in society, concerning the perception of this dark page of Lithuanian history.


Südosteuropa ◽  
2020 ◽  
Vol 68 (1) ◽  
pp. 44-78 ◽  
Author(s):  
Ljiljana Radonić

AbstractThe Polish and the Hungarian governing party, PiS and Fidesz, are mnemonic warriors who had already tried to enforce their memory politics during their first government terms, as their flagship museums, the Warsaw Rising Museum, opened in 2004, and the House of Terror in Budapest, opened in 2002, show. In museums they ‘inherited’ from their predecessors, the current governments either change content, as PiS at the Museum of the Second World War in Gdańsk, or ‘only’ battle against the directors in office, as happened at the Museum of the History of Polish Jews in Warsaw and at the Holocaust Memorial Center in Budapest. Yet even mnemonic warriors cannot ignore international developments like the ‘universalization of the Holocaust’. As the author shows, the Polish and the Hungarian governments favored opening new museums over changing existing museums identified as ‘Jewish’, including those that explicitly deal with Polish and Hungarian complicity. New museums, like the Ulma Family Museum in southeastern Poland, the House of Fates in Budapest, and the Warsaw Ghetto Museum, focus on rescuers of Jews and uplifting messages of Polish and Hungarian heroism.


Teksty Drugie ◽  
2020 ◽  
Vol 4 (2020) ◽  
pp. 129-154
Author(s):  
Ljiljana Radonić

PiS and Fidesz are mnemonic warriors who tried to enforce their memory politics already during their first government terms – as the analysis of their flagship museums, the Warsaw Rising Museum and the House of Terror in Budapest shows. The current illiberal governments treat museums they ‘inherited’ from their predecessors differently: While PiS changes content at the Museum of the Second World War in Gdańsk, the Museum of the History of Polish Jews and the Holocaust Memorial Center in Budapest ‘only’ lost their directors. Even mnemonic warriors must take international developments like the ‘universalization of the Holocaust’ into consideration. Kaczyński and Orbán favored opening new museums rather than changing museums identified as ‘Jewish’, even those that explicitly deal with Polish and Hungarian complicity. New museums, like the Ulma Family Museum, the House of Fates in Budapest and the Warsaw Ghetto Museum, focus on rescuers of Jews and heroic uplifting messages.


2020 ◽  
pp. 151-183
Author(s):  
Mateusz Majman

This paper discusses the preliminary findings of a historical, sociological, and anthropological study of the Mountain Jewish community currently living in the Israeli city of Sderot. It is part of a broader study being conducted in Israel for the purpose of my doctoral dissertation. Its aim is to explore what Marianne Hirsch refers to as "the generation of post-memory" among members of the target group by examining their access to knowledge, the memory of trauma, and its intergenerational transmission among the Post-Soviet aliyah generation. The study focuses on the evolution of attitudes among this group, as well as the growth and consolidation of awareness about the Shoah in contemporary Israel. The work examines the transmission of Holocaust memory from generation to generation and the influence of both independent and dependent factors on its course. A distinction is made between people whose ancestors were direct victims and survivors and those whose families managed to escape the sphere of the German occupation.


Slavic Review ◽  
2011 ◽  
Vol 70 (2) ◽  
pp. 399-421
Author(s):  
Rachel Feldhay Brenner

This article is part of a project that examines Polish writers' diaristic responses to the Warsaw ghetto and to the Holocaust in general. Rachel Feldhay Brenner examines Maria Da̧browska's response in the context of her prewar attitude to Polish Jews, which was shaped by her nationalistic ideology of Poland's messianic position among the nations. Although Da̧browska publicly denounced Endecja and its antisemitism, in private she cultivated a powerful sense of ressentiment toward the Jews, seeing Jews as outsiders who stood in the way of Poland realizing its special mission. This attitude persisted during the Holocaust and explains Da̧browska's emotional disengagement in the face of Jewish extermination. In the postwar years, her resentment became more pronounced, as even Jewish suffering in the Holocaust became an object of competition and envy. Da̧browska's response to the Holocaust offers a poignant example of the impact of ideological beliefs on emotional and ethical aspects of human interaction.


2020 ◽  
pp. 177-188
Author(s):  
Barbara Kirshenblatt-Gimblett ◽  

Opened in Warsaw in April 2013, POLIN Museum of the History of Polish Jews tells the story of the thousand years of continuous Jewish presence in this part of the world, a history largely overshadowed, understandably, by the Holocaust. While the exhibition avoids a master narrative, it enacts a theatre of history founded on 12 metahistorical principles. This essay sets out the curatorial, pedagogic, and performative storytelling strategies at work in this multimedia narrative exhibition. They include the following. The most important period in the history of Polish Jews is 1,000 years. Jews are integral part of the history of Poland: they are not only in Poland, but also of Poland. This is a story of coexistence and conflict, cooperation and competition, separation and integration. They created a civilization that is “categorically Jewish, distinctly Polish”. Polish Jews became the largest Jewish community in the world and a center of the Jewish world. To tell the story in the very place where it happened is to harness the emotional power of the site. The narrative strategy – driving the story through excerpts from primary sources exclusively from within a given historical period –is intended to pull back from avoid the teleological narrative to the Holocaust as an inevitability.


2010 ◽  
pp. 227-243
Author(s):  
Grzegorz Krzywiec

The life of Julian Unszlicht (1883–1953) illustrates the case and process of the assimilation of Polish Jews. However, Unszlicht’s case is special as it shows that holding anti-Semitic views, which were to be a ticket to a Catholic society, guaranteed neither putting the roots down permanently nor gaining a new identity. The biography of a priest-convert allows to look closer at the processes of effacement and convergence of anti-Jewish rhetoric. The modern one, of the turn of 19th and 20th centuries, with Catholic anti-Judaism, which was constantly excused by religious reasons and at the same time, it often spread to the ethnic-racial mental grounds. Contrary to common definitions and distinctions, those two ways of thinking perfectly complemented and strengthened each other, both living using the other’s reasoning. The Holocaust added a tragic punch line to the embroiled story of the priest-convert


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