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BUTA MĄDROSCI MICHNIKA Z PIENIĘDZMI W TLE: placimy im za to , aby nas jeszcze ogłupiali:Jewish haughtiness ,Michnik

Sunday, August 23, 2015
Twórca  i Herold  patriotyzmu- nie wiem  wprawdzie jakiego- Adam Michnik  w specyficznym tonie  składał  zyczenia  nowowybranemu  Prezydentowi Rzeczypospolitej Polskiej Andzejowi Duda. Warto przytoczyc  Michnikowskie słowa:”Zyczę Prezydentowi Dudzie , by umiał uszanować mądzrejszych od Siebie, umiał kierować sie zdrowym rozsądkiem „ >>more...

NA pogramiczu dwu swiatow: Jewish assimilation and its traps

Thursday, August 20, 2015
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IN THE NO-MAN’S-LAND BETWEEN TWO WORLDS is a nonliteral, but perhaps the most informative, translation of this Polish-language work. It refers to the assimilated Jewish author’s difficulty of completely fitting into either the Jewish world or the Polish world.

In fact, and as noted by many authors, “assimilation” is an amorphous term. Though of course not written for this purpose, this memoir, by a high-ranking assimilated Polish Jew, helps the reader understand why the Endeks commonly doubted if assimilated Polish Jews are “real” Poles.

This memoir of Apolinary Hartglas (1883-1953), covers quite a range of Polish history—from life under tsarist Russia, through the Second Republic (1918-1939), WWII and the Nazi German occupation, and the early postwar period. Helpful comments, and biographical information, are provided by Jolanta Zyndul. For instance, one learns that industrialist and politician Leopold Kronenberg (1812-1879), a lifelong Jew, had converted to Christianity in 1845, had supported the Poles’ ill-fated January 1863 Insurrection, but was then ennobled by the tsarist Russian authorities in 1868. (p. 25).

EARLY LIFE

The author was born, and grew up in, Siedlce, in Russian-ruled Congress Poland, in what is now the central part of eastern Poland. The language spoken at home was Polish, except when the parents wanted to hide something from the children. Then they spoke Yiddish. The family ate TREYF food, and did not observe the Sabbath. They only attended synagogue on Yom Kippur and Rosh Hashanah. (p. 30).

The young Apolinary disliked the traditional dress of non-assimilated Jews, and frowned on Jewish funerals, owing to the paid grievers and their loud wailing. He found Eastern Orthodox and Roman Catholic funerals much more dignified. (p. 31).

As a young boy, Apolinary, owing to his dislike for Jews even though he was one, used to run the local Jewish children off the town square. He indicates that the Polish children neither encouraged him in this conduct, nor took part in it. (p. 35).

POLES AND JEWS: HISTORY WAS NOT BLACK AND WHITE

Hartglas writes that he experienced countless acts of benevolence from Poles, and never personally suffered from Polish anti-Semitism. (p. 40, 46). While in GYMNASIUM (high school), he was once insulted by a Russian and once by a Pole. These incidents were resolved with fisticuffs, with Poles and Russians sometimes supported him. (pp. 46-47).

Apolinary Hartglas stated that he loved both the Polish and the Jewish nations. He also shared the Jews’ grief and anger at the wrongs that Jews faced from Poles, even though he himself did not experience them. (p. 19). At the same time, he felt many of the same grievances that many Poles—including even the “best” Poles—had against Jews. (p. 19).

Interestingly, Hartglas’ worst experiences were from fellow Jews. For instance, while a lawyer, he was exploited by Jews. Large numbers of Jewish clients would come to him, saying that they were destitute and in need of his services for free, even though they later turned out to be well-off. (p. 107).

THE 1906 SIEDLCE AND BIALYMSTOK POGROMS

Thirty Jews perished in the Siedlce pogrom, and Hartlas arrived soon thereafter to investigate the pogrom. Based on eyewitness accounts, he concluded that the perpetrators had been Russian soldiers, and not Poles. In fact, Poles had sheltered the Jews. (p. 88).

Hartglas also arrived, by train, to the area near Bialymstok, the site of another pogrom. He plainly saw the train station surrounded by Russians. Some of them got on the train, and beat up a Jew. (pp. 90-91). Later, Hartglas and Jabotinsky spoke with eyewitnesses, and concluded that the perpetrators had been Russian police, soldiers, and youth. Very rarely had the perpetrators been Poles and Belarussians, who aided the Jews. (p. 91). Hartglas repudiated the tsarist Russian attempts to blame the pogrom on the Poles. (p. 92).

HOW “POLISH” WERE POLAND’S ASSIMILATED JEWS?

The leading Jewish assimilationist weekly, IZRAELITA, edited by Samuel Cwi Peltyn, supported Zionism. (p. 51). Hartglas said that his Jewishness was not a religion but a nationality, in the same way that Poles are a nationality. (p. 18, 54). What’s more, Hartglas plainly stated that he did not consider himself a Pole. (p. 55). In addition, Hartglas considered himself a Zionist. (p. 51). Zionism, by definition, was a form of loyalty to another state, and not only, or not at all, to Poland.

HAVING YOUR CAKE AND EATING IT TOO

During some May 3 ceremonies in 1916, there was a speech given by a prominent Jewish speaker. The speech called for Jews to be granted full rights alongside Poles, while also fully retaining their rights to their own language and their own cultural separatism. (p. 174). Based on this, one might reasonably think that this Jewish speaker was part of the Yiddishist (folkist, or Bundist) variety. But no. It was Hartglas—the assimilated Polish Jew.

The foregoing confirms Endek accusations that Poland’s Jews wanted it both ways—to be Poles and NOT to be Poles. Is it any wonder that Endeks commonly doubted if assimilation would transform Jews into Poles?

Of course, there were also assimilated Polish Jews who considered themselves Polish by nationality. (pp. 190-192). However, it is unclear how common they were, and how many of them were unambiguously Poles first and Jews second.

Interestingly, Hartglas’ attitudes towards the Jewish national movement were not exactly flattering. Referring to the time around 1914, Hartlas stated that the idealistic assimilationist impulse was dead, that the Jewish national movement had by now grown immensely, and that—outside of Zionism—it had, in his words, “acquired distasteful, chauvinistic tones.” (p. 152).

INDEPENDENT POLAND (1918-1939)

During this time, Hartglas served in the Sejm (Polish parliament). Jews constituted about 10% of Poland’s population. The militant ONR (Oboz Narodowo Radykalny), demanded a reduction in the 40% share of Poland’s lawyers that were Jewish. Interestingly, the ONR did not call for the elimination of Poland’s Jewish lawyers. Instead, the ONR wanted the Jewish share of Poland's lawyers reduced to 5%. (p. 192).

POLAND IN WWII

The author gave his firsthand experiences with the German siege of Warsaw in 1939. He then described the Nazi creation of the Warsaw Ghetto. Hartglas knew Adam Czerniakow quite well. The author was candid about the fact that the Jews were involved in commercial activities with the Germans, including with the Gestapo. (p. 321).

The Nazis proposed that Jews be removed from among Poland’s lawyers. Leon Nowodworski (1889-1941), described by Hartglas as a strong anti-Semite despite his Frankist ancestry, and a National Democrat close in views to the ONR, replied without hesitation, (quote) If such a need arises in a free Poland, we ourselves will remove Jews from among our lawyers. But as long as this is a proposal from an occupant, then not only won’t we do this, but we will fight against the removal of our Jewish colleagues.” (unquote). (Translated by me). (pp. 295-296). Touche! This act of defiance by Nowodworski was a factor in his arrest by the Germans.

It is a rarely-known fact that some Jews were allowed to emigrate from German-occupied Poland in 1939 (p. 315). Hartglas did so, enabling him to escape the eventual Holocaust. He went to Palestine, where he spent the last several years of his life. Comment Was this review helpful to you? Yes No >>more...

Hasidic Movement in Old Poland. Broad-Based Implications:Hassidim MAskilim

Wednesday, August 19, 2015
his is a very detailed work which contains much technical detail. The title, MEN OF SILK (Kitajcy), stems from the fact that Hasidim commonly wore silk in order to avoid wearing wool—in which there was the danger of some linen threads being mixed in with the wool threads. (p. 2, 61).his is a very detailed work which contains much technical detail. The title, MEN OF SILK (Kitajcy), stems from the fact that Hasidim commonly wore silk in order to avoid wearing wool—in which there was the danger of some linen threads being mixed in with the wool threads. (p. 2, 61). >>more...

Poland and the Poles: with Jewish context

Wednesday, August 19, 2015
Fascinating Insights into Pre-Independence Polish National Development, Polish-Jewish Relations, Judeo-Polonia, etc >>more...

THe survival of POlish Civilisation: Jews against POles

Wednesday, August 19, 2015
Author A. Bruce Boswell was Professor of Russian at the University of Liverpool at the time of this work (1941). This short 32-page pamphlet is packed with information. >>more...

A Journey to Early 19th-Century Continental Europe. I Feature Poland:Jews to sell even their wifes and dohthers

Friday, August 14, 2015
British author John Thomas James describes his 1813-1814 travels to several countries in Europe. My review is based on the original 1827 edition of this two-volume work. Owing to my personal interest, this review is limited to James’ visit to Poland. At the time of the visit, Poland had recently been Partitioned. The author spent much of his time in Austrian- and Russian-ruled Poland. >>more...

Marthyrdom of POlish Doctors?German-Jewish Attitudes to Hitler, With Possible Zionist-Nazi Symbiosis, Just Before the Nazis Came to Power

Wednesday, August 12, 2015
4Eye-Opener: German-Jewish Attitudes to Hitler, With Possible Zionist-Nazi Symbiosis, Just Before the Nazis Came to Power >>more...

O Etycznej Arogancji- Wodpowiedzi na naukowa arogancje

Monday, August 10, 2015
Porzucic Etyczną Arogancję” - to  tytuł  interesujacej  zbiorowej pracy     wydanej przez  Uniwersytet Adama Mickiewicza w Poznaniu w 2011 roku.  Z samego tytułu, Można domyslać , ze autorzy podali w watpliwosc   osiągniecia nauk humanistycznych , jako nieadekwatne w badaniu  ludobójstwa zydów  w czasie II-ej wojny Swiatowej., dla oznaczenia tego ludobojstwa uzywają okreslenia „szoa”. >>more...

Jewish Haughtiness

Monday, August 10, 2015
Haughtiness of Michnik Adam and his knowledge in the money context.  Herald recognized by some, and self-appointed creator of the Polish patriotism- I don’t know what kind- Michnik, on August 6. 2015 when the newly elected president Andrzej Duda was sworn in Poland he transmitted via You Tube so called “the Best Wishes”. And he started “I wish to the new President, which should be able to respect the people wiser, that he is and treated them with a common sense”. >>more...

Polish undergroung and Jews 1939-1945

Tuesday, August 4, 2015
The sophisticated reader who is looking for something new--a book that candidly addresses both sides of Polish-Jewish antagonisms--can stop right here. It does not. It continues the standard Jewish-wrongdoing-denialism approach. [My review is based on an online version, and the pagination used below does not correspond to the pagination of the printed version of this book.] >>more...
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