This text is an attempt to find an answer to the question of how two artists imprisoned in the Łó... more This text is an attempt to find an answer to the question of how two artists imprisoned in the Łódź ghetto – Sara Majerowicz and Izrael Lejzerowicz – recorded the “closed district” in their works. The article is a review of the undertaken topics, with an attempt to relate them to written testimonies from the ghetto and to locate them in a constellation of various stories about the ghetto experience. It is interesting that those of the ghetto inhabitants who decided to record their experiences, whether in the form of literature, photography or painting, often took up similar themes or motifs. When looking for motivation for artistic activities I refer to the proposal formulated by Jacek Leociak relating to written testimonies: recording experiences was motivated by the conscious duty of preserving the truth that should be presented to the world, the need to prepare “evidence” of the crimes carried out, accusing the perpetrators, and “keeping of a trace of myself”. The psychological mechanism was also important, in which the continuation of pre-war artistic activity was a form of self-therapy – an escape from reality into art, into the world of ideal values.
Jesienią 1941 r. kierowana przez Chaima Mordechaja Rumkowskiego administracja żydowska getta łódz... more Jesienią 1941 r. kierowana przez Chaima Mordechaja Rumkowskiego administracja żydowska getta łódzkiego otrzymała rozkaz przyjęcia dwudziestotysięcznej grupy przesiedleńcow z Rzeszy i Protektoratu Czech i Moraw. Rumkowski przystąpił niezwłocznie do przygotowań. Do akcji zaangażowano znaczne siły i środki żydowskiej administracji getta łódzkiego. Z dokumentacji Przełożonego Starszeństwa Żydów wyłania się obraz sprawnego organizatora, osobiście śledzącego przebieg prac, odbywającego liczne konferencje z podległymi mu urzędnikami. Podjęte przez niego działania wpisują się w pewien model postępowania przedstawicieli administracji dzielnic zamkniętych wobec grup przybyszów z Rzeszy i Protektoratu. Osoby takie zostały m.in. odseparowane od pozostałej ludności i umieszczono je w tzw. kolektywach. Do obsługi przybyszów Rumkowski utworzył specjalną agendę administracji – Wydział dla Wsiedlonych
The personal items of Holocaust victims are unique testimonies of the period of the crime. They s... more The personal items of Holocaust victims are unique testimonies of the period of the crime. They should be regarded as “depositories of memory” – bearing witness to their owners' fate or the times in which they were created/functioned. They should be considered “depositories of memory” – testifying to their owners' fate or the period they were created or operated. These include, among other things, objects created in ghettos and concentration camps as substitutes for what was taken from the prisoners (a variety of jewellery was created in the Lodz ghetto – brooches, rings, cigarette cases, as well as toys such as castanets). Works that are unique in both historical and formal terms and that can be regarded as works of art – paintings, sculptures and puppets – have survived to the present day. One of such creations is a diorama created in the Litzmannstadt Ghetto.
Danuta Dąbrowska was the first to research the history of the Łódź ghetto. Born in Germany, she s... more Danuta Dąbrowska was the first to research the history of the Łódź ghetto. Born in Germany, she survived the occupation in the Falenica ghetto, and was subsequently hiding on the so-called “Aryan side” in Warsaw. After liberation she took up arts studies and worked at the Jewish Historical Institute, where in the 1960s she prepared several scientific articles on the history of the Łódź ghetto. At the same time, she became involved in work on the Chronicle of the Łódź Ghetto, which was interrupted by the anti-Semitic campaign of March’68. It was then that Dąbrowska left Poland and settled in Israel, where she continued her scientific work at the Yad Vashem Institute in Jerusalem.
This text is an attempt to find an answer to the question of how two artists imprisoned in the Łó... more This text is an attempt to find an answer to the question of how two artists imprisoned in the Łódź ghetto – Sara Majerowicz and Izrael Lejzerowicz – recorded the “closed district” in their works. The article is a review of the undertaken topics, with an attempt to relate them to written testimonies from the ghetto and to locate them in a constellation of various stories about the ghetto experience. It is interesting that those of the ghetto inhabitants who decided to record their experiences, whether in the form of literature, photography or painting, often took up similar themes or motifs. When looking for motivation for artistic activities I refer to the proposal formulated by Jacek Leociak relating to written testimonies: recording experiences was motivated by the conscious duty of preserving the truth that should be presented to the world, the need to prepare “evidence” of the crimes carried out, accusing the perpetrators, and “keeping of a trace of myself”. The psychological mechanism was also important, in which the continuation of pre-war artistic activity was a form of self-therapy – an escape from reality into art, into the world of ideal values.
Jesienią 1941 r. kierowana przez Chaima Mordechaja Rumkowskiego administracja żydowska getta łódz... more Jesienią 1941 r. kierowana przez Chaima Mordechaja Rumkowskiego administracja żydowska getta łódzkiego otrzymała rozkaz przyjęcia dwudziestotysięcznej grupy przesiedleńcow z Rzeszy i Protektoratu Czech i Moraw. Rumkowski przystąpił niezwłocznie do przygotowań. Do akcji zaangażowano znaczne siły i środki żydowskiej administracji getta łódzkiego. Z dokumentacji Przełożonego Starszeństwa Żydów wyłania się obraz sprawnego organizatora, osobiście śledzącego przebieg prac, odbywającego liczne konferencje z podległymi mu urzędnikami. Podjęte przez niego działania wpisują się w pewien model postępowania przedstawicieli administracji dzielnic zamkniętych wobec grup przybyszów z Rzeszy i Protektoratu. Osoby takie zostały m.in. odseparowane od pozostałej ludności i umieszczono je w tzw. kolektywach. Do obsługi przybyszów Rumkowski utworzył specjalną agendę administracji – Wydział dla Wsiedlonych
The personal items of Holocaust victims are unique testimonies of the period of the crime. They s... more The personal items of Holocaust victims are unique testimonies of the period of the crime. They should be regarded as “depositories of memory” – bearing witness to their owners' fate or the times in which they were created/functioned. They should be considered “depositories of memory” – testifying to their owners' fate or the period they were created or operated. These include, among other things, objects created in ghettos and concentration camps as substitutes for what was taken from the prisoners (a variety of jewellery was created in the Lodz ghetto – brooches, rings, cigarette cases, as well as toys such as castanets). Works that are unique in both historical and formal terms and that can be regarded as works of art – paintings, sculptures and puppets – have survived to the present day. One of such creations is a diorama created in the Litzmannstadt Ghetto.
Danuta Dąbrowska was the first to research the history of the Łódź ghetto. Born in Germany, she s... more Danuta Dąbrowska was the first to research the history of the Łódź ghetto. Born in Germany, she survived the occupation in the Falenica ghetto, and was subsequently hiding on the so-called “Aryan side” in Warsaw. After liberation she took up arts studies and worked at the Jewish Historical Institute, where in the 1960s she prepared several scientific articles on the history of the Łódź ghetto. At the same time, she became involved in work on the Chronicle of the Łódź Ghetto, which was interrupted by the anti-Semitic campaign of March’68. It was then that Dąbrowska left Poland and settled in Israel, where she continued her scientific work at the Yad Vashem Institute in Jerusalem.
Viktor Hahn’s Łódź ghetto diary is one of the few documents concerning the Łódź ghetto that can b... more Viktor Hahn’s Łódź ghetto diary is one of the few documents concerning the Łódź ghetto that can be found in the Prague Jewish Museum, and is the only diary written in Czech. The testimony, rather small in volume, discusses two months of the author’s stay in the Łódź ghetto and a forced labor camp outside Poznań, but it nevertheless is an interesting source. On the one hand it presents the author’s war-time experiences, and on the other, is an excellent picture of the Prague Jewish community deported to the Łódź ghetto in the autumn of 1941, who lived in collective residences, the so-called “collectives”. The last entries are an exceptional testimony of a man whose name was included in the deportation lists and who by near miracle survived thanks to reporting for forced labor.
In early January 1942 escapees from the nearby death camp in Chełmno nad Nerem reached Grabów, a ... more In early January 1942 escapees from the nearby death camp in Chełmno nad Nerem reached Grabów, a small locality in Regierungsbezirk Litzmannstadt in Wartheland. At that time the German Nazis were liquidating the nearby ghettoes one by one, deporting their residents to Chełmno, where the victims were murdered. In Grabów the survivors met with the local rabbi and gave testimony about the crime they had witnessed. The rabbi almost immediately decided to send a letter to his family and friends warning them against the deportations. The escapees also informed Grabów inhabitants about the tragic news in his house. The next day the rabbi wrote another letter. Other Grabów inhabitants followed his example. Consequently, the information about the mass murder was spreading. A lot suggests that the Grabów rabbi's initiative might have been the first organized attempt to warn Jews detained in ghettoes of Regierungsbezirk Litzmannstadt in Wartheland against the approaching extermination. This means that the rabbi played an important role in the transfer of information about the murder committed in the nearby camp in Chełmno nad Nerem. Consisting in spreading the news about the deportations’ objective, his activity hampered the work of the German oppressors and enabled the victims to verify the German’s assertions about the deportations purported aim (labor) and learn about the actual fate of their families and friends deported to Chełmno.
"Należę do polskiej szkoły historycznej". Studia i materiały dedykowane prof. Jakubowi Goldbergowi z okazji odnowienia doktoratu na Uniwersytecie Łódzkim, red. Jacek Walicki, Rafał Stobiecki, 2010
"Należę do polskiej szkoły historycznej” Studia i szkice ofiarowane prof. Jakubowi Goldbergowi z okazji odnowienia doktoratu na Uniwersytecie Łódzkim, 2010
Jakub Goldberg urodził sie 2 lutego 1924 r. w Łodzi. W lutym 1940 r. został zamkniety w łódzkim g... more Jakub Goldberg urodził sie 2 lutego 1924 r. w Łodzi. W lutym 1940 r. został zamkniety w łódzkim getcie, gdzie przez cały czas pracował przymusowo. W okresie od marca do września 1944 r. zatrudniony w niemieckich obozach pracy przymusowej Hasag w Częstochowie i Skarżysku Kamiennej. We wrześniu 1944 r. trafił do obozu koncentracyjnego w Meuselwitz koło Lipska. Wyzwolony 8 maja 1945 r. Po wojnie powrócił do Łodzi. W 1945 r. rozpoczął studia historyczne na Uniwersytecie Łódzkim, gdzie jeszcze w czasie studiów został asystentem w Instytucie Historii. Główne jego zainteresowania badawcze skoncentrowały się na historii gospodarczej XVIII w. i historii polskich Żydów w tym okresie. W 1960 r. uzyskał stopień doktora historii na podstawie rozprawy Stosunki agrarne w miastach ziemi wieluńskiej w drugiej połowie XVII i XVIII wieku. W następnych latach rozszerzył swoje zainteresowania o historię gospodarczą oraz wydawnictwa źródłowe tzw. pinkasów – ksiąg o dziejach gmin wyznaniowych żydowskich i zagadnienia ustrojowo-prawne. W 1967 r. w atmosferze antysemickiej nagonki wyjechał na stałe do Izraela, gdzie początkowo pracował w Central Archives for the History of the Jewish People, a następnie został profesorem na Uniwersytecie Hebrajskim w Jerozolimie. Zmarł 15 listopada 2021 r. w Jerozolimie.
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history of the Łódź ghetto. At the same time, she became involved in work on the Chronicle of the Łódź Ghetto, which was interrupted by the anti-Semitic campaign of March’68. It was then that Dąbrowska left Poland and settled in Israel, where she continued her scientific work at the Yad Vashem Institute in Jerusalem.
history of the Łódź ghetto. At the same time, she became involved in work on the Chronicle of the Łódź Ghetto, which was interrupted by the anti-Semitic campaign of March’68. It was then that Dąbrowska left Poland and settled in Israel, where she continued her scientific work at the Yad Vashem Institute in Jerusalem.
the one hand it presents the author’s war-time experiences, and on the other, is an excellent picture of the Prague Jewish community deported to the Łódź ghetto in the autumn of 1941, who lived in collective residences, the so-called “collectives”. The last entries are an exceptional testimony of a man whose name was included in the deportation lists and who by near miracle survived thanks to reporting for forced labor.
Po wojnie powrócił do Łodzi. W 1945 r. rozpoczął studia historyczne na Uniwersytecie Łódzkim, gdzie jeszcze w czasie studiów został asystentem w Instytucie Historii. Główne jego zainteresowania badawcze skoncentrowały się na historii gospodarczej XVIII w. i historii polskich Żydów w tym okresie. W 1960 r. uzyskał stopień doktora historii na podstawie rozprawy Stosunki agrarne w miastach ziemi wieluńskiej w drugiej połowie XVII i XVIII wieku. W następnych latach rozszerzył swoje zainteresowania o historię gospodarczą oraz wydawnictwa źródłowe tzw. pinkasów – ksiąg o dziejach gmin wyznaniowych żydowskich i zagadnienia ustrojowo-prawne.
W 1967 r. w atmosferze antysemickiej nagonki wyjechał na stałe do Izraela, gdzie początkowo pracował w Central Archives for the History of the Jewish People, a następnie został profesorem na Uniwersytecie Hebrajskim w Jerozolimie. Zmarł 15 listopada 2021 r. w Jerozolimie.