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“On The Jewish Question” (OTJQ) was written by Karl Marx and exposes his anti-Semitism. The complete work is here in its entirety for your analysis. It was an inspiration to Adolf Hitler. OTJQ and other work (e.g. the term “Aryan” used by Marx repeatedly in his “Ethnological Notebooks”) were the same ideas that motivated Hitler to gain power in Germany. Top mind-blowing discoveries of the 21st Century were revealed by Marx and his OTJQ (thanks to the academic critique of Professor Rex Curry). Many revelations came to light years after Marx’s death. Some are enumerated in the following paragraphs. For example, the following facts (with credit to Dr. Curry) will be news to most readers: 1. Marx’s anti-Semitism (and his Christian background) inspired Hitler’s anti-Semitism and Hitler’s use of Christian cross symbolism including the SWASTIKA (the Hakenkreuz or “hooked cross”); Iron Cross; Balkenkreuz; Krückenkreuz; and the common Christian cross. The symbols signified commonality with Marx’s opposition to Judaism, and they promoted Christianity as the “alternative” thereto. The Swastika was also used to represent “S” letter shapes for “SOCIALISM” (Marx’s underlying dogma). 2. NEW SWASTIKA DISCOVERY: Hitler’s symbol is the reason why Hitler renamed his political party from DAP to NSDAP - "National Socialist German Workers Party" - because he needed the word "Socialist" in his party's name so that Hitler could use swastikas as "S"-letter shaped logos for "SOCIALIST" as the party's emblem. The party's name had to fit in Hitler's socialist branding campaign that used the swastika and many other similar alphabetical symbols, including the “NSV" and "SA” and “SS” and “VW” etc. 3. NEW LENIN’S SWASTIKA REVELATION: Vladimir Lenin’s swastika is exposed herein. The impact of Lenin’s swastikas was reinforced at that time with additional swastikas on ruble money (paper currency) under Soviet socialism. The swastika became a symbol of socialism under Lenin. It’s influence upon Adolf Hitler is explained in this book. Lenin’s Christian background was similar to Marx’s. Marx’s anti-Semitism (and his religious upbringing) inspired Lenin’s anti-Semitism and the use of the SWASTIKA as Christian cross symbolism after 1917. The swastika symbol signified commonality with Marx’s opposition to Judaism. Judaism was banned by Soviet socialists. Under Lenin, the Russian Orthodox Church remained powerful (then Stalin became tyrant in 1922). The Swastika was also used to represent “S” letter shapes for “SOCIALISM” (Marx’s underlying dogma). 4. Marx, Hitler and their supporters self-identified as “socialists” by the very word in voluminous speeches and writings. The term "Socialist" appears throughout Mein Kampf as a self-description by Hitler. (Marx also used the term “Communist”). 5. Hitler was heavily influenced by Marx. Many socialists in the USA were also shaped by Marx. Two famous American socialists (the cousins Edward Bellamy and Francis Bellamy) were heavily influenced by Marx. The American socialists returned the favor: Francis Bellamy created the “Pledge of Allegiance to the Flag” that produced Nazi salutes and Nazi behavior. The Bellamy cousins were American national socialists. 6. Hitler never called himself a "Nazi." There was no “Nazi Germany.” There was no “Nazi Party.” 7. Hitler never called himself a “Fascist.” Modern socialists use “Nazi” and “Fascist” to hide how Hitler and his comrades self-identified: SOCIALIST. 9. The term “Nazi” isn’t in "Mein Kampf" nor in "Triumph of the Will." 10. The term “Fascist” never appears in Mein Kampf as a self-description by Hitler. 11. The term “swastika” never appears in the original Mein Kampf. 12. There is no evidence that Hitler ever used the word “swastika.” 13. The symbol that Hitler did use was intended to represent “S”-letter shapes for “socialist.” 14. Hitler altered his own signature to show his “S-shapes for socialism” logo branding.
The essays in this volume boldly map the historically resonant intersections between Jewishness and queerness, between homophobia and anti-Semitism, and between queer theory and theorizations of Jewishness. With important essays by such well-known figures in queer and gender studies as Judith Butler, Daniel Boyarin, Marjorie Garber, Michael Moon, and Eve Sedgwick, this book is not so much interested in revealing—outing—"queer Jews" as it is in exploring the complex social arrangements and processes through which modern Jewish and homosexual identities emerged as traces of each other during the last two hundred years.
Bolesław Prus and the Jews shows the complexity of the so-called “Jewish question” in nineteenth-century Congress Poland and especially its significance in Prus’ social concept, reflected in his extensive body of journalistic work, fiction, and treatises. The book traces Prus’ evolving worldview toward Jews, from his support of the Assimilation Program in his early years to his eventual support of Zionism. These contrasting ideas show us the complexity of the discourse on Jewish issues from the individual perspective of a significant writer of the time, as well as the dynamics of the Jewish modernization process in a “non-existent” partitioned Poland. The portrait of Prus that emerges is surprisingly ambivalent.
Zimmerman examines the attitude and behavior of the Polish Underground towards the Jews during the Holocaust.
A revealing account of Polish cooperation with Nazis in WWII—a “grim, compelling [and] significant scholarly study” (Kirkus Reviews). Between 1942 and 1943, thousands of Jews escaped the fate of German death camps in Poland. As they sought refuge in the Polish countryside, the Nazi death machine organized what they called Judenjagd, meaning hunt for the Jews. As a result of the Judenjagd, few of those who escaped the death camps would survive to see liberation. As Jan Grabowski’s penetrating microhistory reveals, the majority of the Jews in hiding perished as a consequence of betrayal by their Polish neighbors. Hunt for the Jews tells the story of the Judenjagd in Dabrowa, Tarnowska, a rural county in southeastern Poland. Drawing on materials from Polish, Jewish, and German sources created during and after the war, Grabowski documents the involvement of the local Polish population in the process of detecting and killing the Jews who sought their aid. Through detailed reconstruction of events, “Grabowski offers incredible insight into how Poles in rural Poland reacted to and, not infrequently, were complicit with, the German practice of genocide. Grabowski also, implicitly, challenges us to confront our own myths and to rethink how we narrate British (and American) history of responding to the Holocaust” (European History Quarterly).
In March 1968, against the background of the Six-Day War, a campaign of antisemitism and anti-Zionism swept through Poland. The Expulsion of Jews from Communist Poland is the first full-length study of the events, their precursors, and the aftermath of this turbulent period. Plocker offers a new framework for understanding how this antisemitic campaign was motivated by a genuine fear of Jewish influence and international power. She sheds new light on the internal dynamics of the communist regime in Poland, stressing the importance of middle-level functionaries, whose dislike and fear of Jews had an unmistakable impact on the evolution of party policy. The Expulsion of Jews from Communist Poland examines how Communist Party leader Wladyslaw Gomulka's anti-Zionist rhetoric spiraled out of hand and opened up a fraught Pandora's box of old assertions that Jews controlled the Communist Party, the revival of nationalist chauvinism, and a witch hunt in universities and workplaces that conjured up ugly memories of Nazi Germany.
A newly translated selection of Marx's early political writings.
An astonishing and heartbreaking study of the Polish Holocaust survivors who returned home only to face continued violence and anti-Semitism at the hands of their neighbors “[Fear] culminates in so keen a shock that even a student of the Jewish tragedy during World War II cannot fail to feel it.”—Elie Wiesel FINALIST FOR THE NATIONAL JEWISH BOOK AWARD • NAMED ONE OF THE BEST BOOKS OF THE YEAR BY THE WASHINGTON POST BOOK WORLD Poland suffered an exceedingly brutal Nazi occupation during the Second World War, in which 90 percent of the country’s three and a half million Jews perished. Yet despite this unprecedented calamity, Jewish Holocaust survivors returning to their hometowns in Poland after the war were further subjected to terror and bloodshed. The deadliest peacetime pogrom in twentieth-century Europe took place in the Polish town of Kielce on July 4, 1946. In Fear, Jan T. Gross addresses a vexing question: How was this possible? At the center of his investigation is a detailed reconstruction of the Kielce pogrom and how ordinary Poles responded to the spectacle of Jews being murdered by their fellow citizens. Anti-Semitism, Gross argues, became a common currency between the Communist regime and a society in which many were complicit in the Nazi campaign of plunder and murder—and for whom the Jewish survivors were a standing reproach. For more than half a century, the fate of Jewish Holocaust survivors in Poland was cloaked in guilt and shame. Writing with passion, brilliance, and fierce clarity, Jan T. Gross brings to light a truth that must never be ignored. Praise for Fear “That a civilized nation could have descended so low . . . such behavior must be documented, remembered, discussed. This Gross does, intelligently and exhaustively.”—The New York Times Book Review “Gripping . . . an especially powerful and, yes, painful reading experience . . . illuminating and searing.”—Los Angeles Times Book Review “Gross tells a devastating story. . . . One can only hope that this important book will make a difference.”—Boston Sunday Globe “A masterful work that sheds necessary light on a tragic and often-ignored aspect of postwar history.”—Booklist (starred review) “Astonishing . . . Gross supplies impeccable documentation.”—Baltimore Sun “Compelling . . . Gross builds a meticulous case.”—Publishers Weekly (starred review)
In Yankel's Tavern, Glenn Dynner investigates the role of Jews in tavern-keeping in the Kingdom of Poland between 1815 and the uprising of 1863-4 and its aftermath.
"The author's search for the annihilated Polish community captured in his grandfather's 1938 home movie. Traveling in Europe in August 1938, one year before the outbreak of World War II, David Kurtz, the author's grandfather, captured three minutes of ordinary life in a small, predominantly Jewish town in Poland on 16 mm Kodachrome color film. More than seventy years later, through the brutal twists of history, these few minutes of home-movie footage would become a memorial to an entire community--an entire culture--that was annihilated in the Holocaust. Three Minutes in Poland traces Glenn Kurtz's remarkable four-year journey to identify the people in his grandfather's haunting images. His search takes him across the United States; to Canada, England, Poland, and Israel; to archives, film preservation laboratories, and an abandoned Luftwaffe airfield. Ultimately, Kurtz locates seven living survivors from this lost town, including an eighty-six-year-old man who appears in the film as a thirteen-year-old boy. Painstakingly assembled from interviews, photographs, documents, and artifacts, Three Minutes in Poland tells the rich, funny, harrowing, and surprisingly intertwined stories of these seven survivors and their Polish hometown. Originally a travel souvenir, David Kurtz's home movie became the sole remaining record of a vibrant town on the brink of catastrophe. From this brief film, Glenn Kurtz creates a riveting exploration of memory, loss, and improbable survival--a monument to a lost world"--