This article examines the way in which West German courts confronted the case of low-level, former Nazi perpetrators who conducted mass killings of Jews in isolated towns in Eastern Europe. Using the example of the towns of Czortków and Buczacz in eastern Galicia, the article argues that such trials, conducted in the late 1950s and 1960s, sought both to recreate the historical reality of genocide on the local level, where killers and victims often knew each other by name, and to identify a type of perpetrator who differed essentially from "ordinary" Germans, even as he was himself invariably defined as a "victim of the circumstances of that time."
The Holocaust in Czortków and Buczacz, East Galicia, as Seen in West German Legal Discourse
Polish Women's Rights Activists and the Beginnings of International Women's Day Around 1911
Iwona Dadej and Angelique Leszczawski-Schwerk
This article investigates International Women's Day (IWD) in Poland as a historical and current event. In 1911, the first IWD was observed by Polish feminists who belonged to a "nation without a state." This first celebration marked the beginning of the first stage of the history of IWD in the Polish lands. One hundred years later, women's marches took place again on 8 March. This article examines how Polish feminists celebrated and organized IWD in Galicia and Congress Poland in 1911 and beyond. The article sheds light on the relationship between the liberal and socialist women's movements in Poland during the years 1911–1914. This study contributes to Polish women's history and to the feminist memory culture of IWD. Using our analysis of the history of the origins of IWD in Poland, we also consider whether or not the demands of 1911 are still relevant to the present day.
Sex Trade in the Borderlands of Europe
Tracie L. Wilson
In this article I analyze accounts from police and women’s activist documents from the turn of the twentieth century, which present narratives of sex trafficking in and from Galicia, an eastern borderland region of the Habsburg Empire. Both police and activist accounts underscore the image of innocent women forced into prostitution, although police accounts provide more variety and nuance regarding degrees of coercion and agency demonstrated by women. I examine what such narratives reveal about the role of crossing boundaries—an act central to both sex trafficking and efforts to maintain empire. In this context, I consider how the Habsburg authorities coped with and attempted to manage populations whose mobility appeared especially problematic. Although this research draws extensively from historical archives, my analysis is guided by perspectives from folklore studies and the anthropological concept of liminality.
Castelao in Galician Graphic Biography
The multifaceted Galician artist, writer and politician Alfonso Daniel Rodríguez Castelao (1886–1950) has been considered a pioneer of Galician comics, or banda deseñada. This is because of his key role in the development of the medium from his early comic strips in the magazine Vida gallega [Galician life] (1909), to the cartoons that he published in the press in the 1920s and 1930s. Furthermore, Castelao has become a comics character in several graphic biographies since the end of the 1970s. This article not only addresses the reasons for the recurrent presence of Castelao in Galician comics, but it also looks at how the latter have contributed to the mythologisation of this important figure of Galician culture. In aesthetic terms, it will reveal the overlaps between adaptation, biography and comics by analysing all three of them as networks.
Alla Sokolova and Valery Dymshits
The sixteenth-eighteenth century stone synagogues of the Right-Bank Ukraine (Eastern Galicia, Volyn and Podolia) as well as of Byelorussia, are a remarkable but still insufficiently studied phenomenon of European architecture.
Jewish Secularism on the March
David J. Goldberg, Stephen Berkowitz, Frank Dabba Smith and Marc Saperstein
The Origins of Jewish Secularization in Eighteenth-Century Europe, Shmuel Feiner, translated by Chaya Naor. University of Pennsylvania Press, 2011, 330 pp.
Not in the Heavens: The Tradition of Jewish Secular Thought, David Biale, Princeton University Press, 2011, 228 pp.ISBN 0812242734
Between the Devil and the Deep Blue Sea?: French Jewry and the Problem of Church and State, Zvi Jonathan Kaplan, Providence, RI: Brown University Press, 2009. 148 pp. ISBN 1930675615
Rediscovering Traces of Memory: The Jewish Heritage of Polish Galicia, Jonathan Webber, and Chris Schwarz, Oxford: Littman Library of Jewish Civilization, 2009.200 pages ISBN 1906764034
Secret Judaism and the Spanish Inquisition, Michael Alpert, Nottingham: Five Leaves Publications, 2008.ISBN: 1905512295, 262 pages
Child Survivors of the Holocaust in Israel: ‘Finding their Voice’, Sharon Kangisser Cohen, Brighton: Sussex Academic Press, 2005.
The Scandal of Kabbalah: Leon Modena, Jewish Mysticism, Early Modern Venice, Yaacob Dweck, Princeton: Princeton University Press, 2011, 280 pp. £?? ISBN 978–0–691–14508–2.
This article analyzes Sabrina Janesch's 2010 novel Katzenberge through the lenses of Heimat and spatial theory. Katzenberge, which is told from the perspective of the third generation (i.e., grandchild) of expellees, narrates the story of Polish flight out of the Polish-Ukrainian border region of Galicia into the German-Polish border region of Silesia. I argue that Katzenberge chronicles a generational shift in relationships to the verlorene (lost) Heimat from the expellee generation's static view (Heimat as the physical territory itself) to the third generation's more fluid conceptions (Heimat as memories, stories). The purpose of this article is to illustrate changing ways of engaging with the verlorene Heimat over time and particularly to show the role that literature plays in facilitating and explaining these changes while also opening up new avenues of understanding both across generations and across German-Polish national borders.
How British Travel Writers Presented the Carpathians, 1862-1912
Thus responded Lion Phillimore to the English landscape, on a train to Folkstone in the summer of 1912. Phillimore was headed for Cracow, and a tour of the Carpathians, a mountain range that encompassed what was then Austrian Poland (including the regions of Galicia, Ruthenia and Moravia) and parts of Hungary and Romania. Her and her husband’s insistence on sleeping rough and travelling with only a horse and cart and a teenage guide may have perplexed the locals, much to the Phillimores’ delight, but the novelty would have been far less to the British public who would read her account of the tour. In the Carpathians has many of the hallmarks of the twentieth-century genre of travel writing identified by Paul Fussell (1981: 209–211) and Mark Cocker (1992: 157–9). Phillimore journeys eastwards on European rails to escape encroaching modernity, to shake off the ‘industrialism’ that plagues her vision every time she looks out of the train window right through Germany into Poland; her destination ‘the last capital in Europe untouched by civilisation and in which the glamour of the Middle Ages still lingered’ (Phillimore 1912: 12).
Austrian Rabbis Justify the First World War
Marsha L. Rozenblit
During the First World War Austrian rabbis played a major role in constructing a meaningful justification for the war that enabled both soldiers and those on the home front to endure the bloody conflict. Because Austria's main enemy in the first two years of the war was Russia, the 'evil empire' that persecuted its Jews, Austrian Jews, and rabbis in particular, saw the war as a just and holy war to liberate the Jews of Austrian Galicia, occupied by the Russian army at the beginning of the war, and also those of Russia itself. The war thus was a war of revenge for Kishinev; that is, for the pogroms in Russia. Such a definition of the war meant that Jews could fight both as loyal, patriotic citizens of Austria and also for a specific Jewish cause at the same time. In their sermons and writings, rabbis cogently expressed this wartime ideology, which persisted even after the Central Powers defeated Russia. Then rabbis, indeed Jewish spokesmen in general, understood the war in terms of guaranteeing the survival of the Habsburg Monarchy which protected the Jews from anti-Semitism and the dangers of nationalism.