Topics: Antisemitism, Antisemitism: Discourse, Jewish - Non - Jewish Relations, Main Topic: Antisemitism, Attitudes to Jews, Holocaust, Memory
Abstract: In this article the term 'resentment', as used by Friedrich Nietzsche and then redefined by Max Scheler, is employed to explain anti-Semitic attitudes in Poland. The resentful attitude is based on the emotion of jealousy, which leads to a desire to degrade anyone with whom comparisons are made, in order to increase feelings of self-worth. This characteristic of the term was used to description of the group's attitudes. In this article, modern anti-Semitism is portrayed as an inseparable element of a wider Catholic-nationalist ideology, which creates the image of (symbolic) Jews as morally inferior and unfairly competing with (symbolic) Poles. In research conducted between 1992 and 2012 the author finds correlations between strong nationalist feelings and attitudes of jealousy and a desire to degrade Jewish people. The image produced by the empirical data is one in which the Jews are the enemy, directed by their own national (sic!) interests, and desiring to take advantage of the Poles, who are honest and idealistic, driving by theirs declarations and values, even against their own, actual interests.The author hopes the article can be a starting point for discussing the idea of resentment as a theoretical tool in research devoted not only to anti-Semitism, but also to xenophobia and attitudes to other groups in the democracy.
Topics: Antisemitism, Antisemitism: Discourse, Jewish - Non - Jewish Relations, Main Topic: Antisemitism, Surveys, Attitudes to Jews, Nationalism
Abstract: The article presents the results of surveys done on anti-Semitism in Poland in 1992, which in part were compared to results from a 1996 survey. The group, under the author's direction researched anti-Semitism in the context of Poles' attitudes towards other nations, as well as in terms of their own national identity. Two types of anti-Semitic attitudes were observed: traditional, religiously grounded anti-Semitism, and anti-Semitism rooted in anti-Semitic political ideology, of the type that has developed since in the French Revolution. Traditional anti-Semitism occurs only among older people who are not well educated and live in rural areas; increased education results in the disappearance of this type of anti-Semitism. Modern anti-Semitism, on the other hand occurs among both the lowest and most highly educated groups in society. Moreover, from 1992 to 1996, the percentage of the respondents declaring anti-Semitic views increased. At the same time, however, there was also a larger increase in the number of respondents declaring anti-anti-Semitic views, which has meant that there has been a clear polarization of attitudes. Having a university education makes a person more likely to be ill-disposed toward anti-Semitism. Nevertheless, the attitude of Poles toward Jews cannot be described simply on the basis of anti-Semitic attitudes. The researchers noted that there was also an attitude of "not liking Jews", which was less engaged than the anti-Semitic views, and to a large extent a result of the content comprising Polish national identity. The model of Polishness assumes a Romantic-Messianic image of the Polish nation. According to this model, Poles see themselves as being distinguished by their noble fulfillment of obligations, even when it is to their own detriment, particularly with respect to symbolic Jews and Germans. Researchers also assumed that there was a particular kind of competition between Poles and Jews with respect to the moral superiority of their respective nations. The results from 1992 in part confirmed this hypothesis.
Abstract: The analysis provided in this paper is based on the sociological research I made on the turn of 1988 and 1989. The study was focused on a typological analysis. The empirical material consisted of several non-structured, narrative-type interviews with individuals selected for the study. My interlocutors were 25 people born as Poles, brought up and still living in Poland, surrounded by Polish culture, and being at the same time of Jewish origins. In the course of these conversations the people I was talking to chose themselves to underline and "uncover" the problems related to their identity. My aim, rather than a mere description of the selected group, was to reconstruct the ways in which the interviewees formed and interpreted their own identities in connection with their "Jewish" and "Polish" identifications. I focused my attention not on the collective identity of the chosen category of individuals but rather on the individual sense of identity of its members. Do these people identify with their Jewishness (and/or Polishness) in similar ways? Do they resemble each other in respect of that particular, specific aspect of their social identity? These are some of the questions I tried to answer in my study.
A Goy Fiddler on the Roof: How the Non-Jewish Participants of the Klezmer Revival in Kraków Negotiate Their Polish Identity in a Confrontation with Jewishness
Topics: Klezmer, Jewish Music, Jewish - Non - Jewish Relations, National Identity, Jewish Revival, Main Topic: Culture and Heritage
Abstract: The revival of Jewish traditional music in Krakow, performed mostly by non-Jews, provokes the question about the relation of ethnic identity and ethnic music. How do Polish klezmer musicians and cultural organizers identify themselves with the Jewish culture that they cultivate? The interviews with the members of the klezmer milieu in Krakow indicate that the revival provokes them to undergo a complex process of negotiating their Polish identity in confrontation with Jewishness and the Jewish outlook on Polish history. The experience with the music of the "others" inspires them to revise their national myths and stereotypes. While doing that they adopt various techniques that help them achieve a positive identification with their ingroup.