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1
Leganovic, Julijana. "Vilnius Question and Kaunas Jewish Community in the Interwar Years." Tirosh. Jewish, Slavic & Oriental Studies 18 (2018): 138–45. http://dx.doi.org/10.31168/2658-3380.2018.18.3.4.
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One of the most prominent and at the same time the most complicated storylines of Lithuanian history between two world wars — the conflict between Lithuania and Poland for Vilnius. It is important to note that dramatic events occurred in Vilnius and around it, which essentially determined the democratic relations between Lithuania and Poland in the interwar period, influenced not only Lithuanians and Poles, but also national minorities living there for many centuries, first of all — the most numerous and influential Jewish communities. Geopolitical changes, the loss of historical capital and proclamation of Provisional capital affect the new search of coexistence of Vilnius and Kaunas Jewish communities with the dominant nation and directly affects cultural, political development. This paper attempts to present how the Vilnius question influenced the positions and choices of the Kaunas Jewish community in interwar years. Kaunas Jews have survived the crisis of identity in a provisional capital. In this period, Kaunas Jews began to create a new system — the alternative “Jerusalem of Lithuania”. Furthermore, Kaunas Jews joined the Vilnius liberation campaign in 1930s together with Lithuanians.
2
Šermukšnytė, Rūta. "Žydų gelbėjimas Lietuvoje Antrojo pasaulinio karo metais: lietuviško muziejinio naratyvo kūrimo praktikos." Lietuvos istorijos studijos 52 (December 21, 2023): 108–29. http://dx.doi.org/10.15388/lis.2023.52.6.
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Lithuanian historiography shows that the topic of rescuing the Jews in Lithuania during World War II (WWII) is intertwined into different narrative schemes: the pre-Holocaust story of the rescue of Jewish refugees at the beginning of WWII and the topic of the Holocaust in Lithuania. The question is: what narrative schemes of the rescue of the Jews are used in Lithuanian museums, what does the museum want to communicate to the public on the topic of the rescue of the Jews, by what means does the museum create a historical narrative, what historical cultural events promote the emergence of themes of the rescue of the Jews in one or another Lithuanian museum? The analysis of four cases (Vilna Gaon Museum of Jewish History, ‘Sugihara House’ in Kaunas, The Ninth Fort of Kaunas, ‘Lost Shtetl’ museum under construction in Šeduva) is used to answer these questions. It revealed that the aim of the topic of rescuing the Jews is to present the most objective, all-encompassing image of this past and to perform several important functions with the help of it. This is the education of Lithuanian and foreign visitors (the museum as a space of knowledge), honoring, remembering and thanking the Jewish saviors (the museum as a memorial space), refuting stereotypes related to the rescue of Jews (the museum as a space of demythification).
3
Barbasiewicz, Olga. "Konsul Sugihara Chiune a polscy Żydzi w Kownie w okresie 1939–1940." Sprawy Narodowościowe, no. 36 (February 18, 2022): 167–87. http://dx.doi.org/10.11649/sn.2010.010.
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Consul Sugihara Chiune and the Polish Jews in Kaunas, Lithuania in 1939–1940The main subject of this article is the life and career of Sugihara Chiune, viewed in the context of the fate of European Jews during their stay in the Lithuanian capital, Kaunas, while they were escaping from Nazi-occupied Europe in 1939 and 1940. The author investigates how the Japanese consul helped them obtain visas and thus saved their lives. She also deals with his private and professional life, including the turns of his diplomatic career in pre-war Lithuania, and his views on crucial issues involving his activities connected with saving the Polish Jews – even at the risk of his own life and the life of his family. Sugihara continued to issue transit visas even after he was forbidden to do so by his superiors from the Japanese Foreign Ministry. Thus the war influenced his later life as a diplomat, not always in a beneficial way. However, today Consul Sugihara is considered a hero and is commemorated in many ways, both in his native Japan and in Lithuania.
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Balkus, Mindaugas. "The Cards of Internal Passports of the Population of Kaunas City of the 1920–1940s as a Source of Genealogy and Local History." Bibliotheca Lituana 6 (December 20, 2019): 45–68. http://dx.doi.org/10.15388/bibllita.2018.vi.4.
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This article analyzes the cards of internal passports issued in Kaunas city in 1920–1940 and the sociodemographic data of the population (nationality, confession, place of birth, work activity, etc.) provided in them. Their significance for the researches of genealogy and local history is discussed. It was found that in 1920–1940, 89 620 people received internal passports in Kaunas, including 58.76% Lithuanians, 30.27% Jews, 3.16% Poles, 3.12% Germans, 2.74% Russians, 0.33% Belarusians; 59.13% of the persons who received internal passports in Kaunas were Catholics, 28.9% – Jews, 5.44% – Evangelical Lutherans and Evangelical Reformats, 3.14% – Orthodox, 0.96% – Old Believers. These results are in many cases close to the data of the 1923 general census of the Lithuanian population; 35.22% of the residents of Kaunas were born in this city, 11.4% – in Kaunas County, 6.86% – in then-Soviet Union’s territory, while the rest – in the different regions of Lithuania and abroad. According to the character of the working activity (occupation), Lithuanians were significantly dominant among the officials (90.94%), being farmers (88.05%), servants (82.84%), or workers (75.85%), while Jews were predominant among traders (83.2%).
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Glăvan, Oana–Raluca, and Lucia Andrievschi- Bartkiene. "Multiculturalism versus Nationalism and the role of ethnic minorities in the public life of Lithuania." Romanian Journal for Baltic and Nordic Studies 4, no. 2 (December 15, 2012): 73–86. http://dx.doi.org/10.53604/rjbns.v4i2_5.
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Lithuania became a European Union member in 2004 and it is intensively preparing nowadays to take over the EU’s presidency in the second half of 2013. As today EU’s agenda is oriented with priority to tackle the economic crisis, the survival of EURO zone and euro-scepticism, Lithuania’s foreign policy is focused, among others, on further development of the area of freedom and security, promoting further enlargement and development of relations with Eastern countries. In this respect, Lithuania is keen to share its integration experience with candidate and potentially candidate countries and to make the further enlargement of the E. U. in the Western Balkans countries a successful story similar to the 2004 enlargement campaign, with Croatia joining the EU on 1st of July 2013 during Lithuanian presidency and planning to have an impact on the finalization of negotiations with other candidate countries. Since joining the EU, Lithuania has experienced difficulties arising from its role as a destination, source and transit country for legal and irregular international migration. As Lithuania is one of the Member States that have external borders with non-candidate countries (Byelorussia and Russia – Kaliningrad oblast), it is as well concerned about security issues, migration and integration of minorities in the framework of the European Neighbourhood Policy. Minorities account for 16% of the population of Lithuania, out of which Poles-6.1 %, Russians and Byelorussians-6% and Ukrainians-0.6 %. Other minorities such as Jews, Germans, Tartars, Latvians, Roma, Armenians etc. account together for 0.7 % of the total population. Lithuanians generally have a positive relationship with their national minorities and the integration of former may be regarded as somewhat advanced, but discrimination cannot be excluded, especially on the labour market. The juridical situation of these minorities and the issues concerning them is the focus of this article.
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Meilus, Elmantas. "The Jews of Lithuania During the Muscovite Occupation (1655–1660)." Lithuanian Historical Studies 14, no. 1 (December 28, 2009): 53–70. http://dx.doi.org/10.30965/25386565-01401005.
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This article deals with the situation of the Jews in 1654 at the beginning of the Muscovite invasion of the Polish–Lithuanian Commonwealth. It is maintained that that was the main reason to the disasters that befell the Jewry of the Grand Duchy of Lithuania. The extant sources (mainly relating to Vilnius) show that in the occupied western lands of the GDL the attitude of the Russian authorities towards the Jews was more relaxed than in the eastern lands inhabited by the Orthodox. Seeking to win the favour of the population of the occupied territory, the Russians tried the Jews and the Christians by the same laws at least in areas where their jurisdiction was introduced. That could mean that Muscovy had no definite programme concerning the Jews at least in the western part of the GDL, inhabited mainly by the Catholics. Meanwhile, the Jews, despite the hostile attitude of the local population – that was attested by the plea of Vilnius authorities to the tsar to evict the Jews from the city – managed to find a way of coexistence both with the locals and the authorities of the occupiers. The sources show that even after the tsar’s indication to remove the Jews they continued to reside in the city.
7
Richter, Klaus. "Kišinev or Linkuva? Rumors and threats against Jews in Lithuania in 1903." Romanian Journal for Baltic and Nordic Studies 3, no. 1 (August 15, 2011): 117–30. http://dx.doi.org/10.53604/rjbns.v3i1_6.
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Over Easter 1903, a large-scale anti-Jewish riot in Kišinev, capital of the Russian governorate of Bessarabia, left dozens of Jews dead and hundreds injured, thus leading to a massive wave of emigration. A product of social discontent and anti-Semitic agitation, the riots of Kišinev became notoriously famous as the onset of a wave of pogroms of hitherto unprecedented brutality, which only subsided after the end of the Russian Revolution of 1905/06. This article analyzes the incidents by emphasizing cultural transfers between Kišinev and Lithuania, using the histoire croisée approach in order to provide for the different ethnic, social and political backgrounds and motivations of the actors. It also compares the disturbances in the rural north of Lithuania and in the Bessarabian industrial city of Kišinev in order to contextualize anti-Jewish violence in Lithuania on the larger scale of the Russian pogroms. When Lithuanian Jews were sometimes threatened to be killed “as in Kišinev” and at other times to be treated “as in Linkuva”, the significance of analyzing cultural transfer while keeping the regional context in mind becomes apparent.
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Feldman, Dmitry. "«…Let them be under Our Majesty highest rule»: Documents on Taking the Oath and Entry into the Russian Citizenship of Grodno Jews in 1656." Judaic-Slavic Journal, no. 1 (2) (2019): 237–49. http://dx.doi.org/10.31168/2658-3364.2019.1.4.1.
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The article is based on the documents of the Razryadny Department (Razryadny prikaz) from the Russian State Archives of Ancient Acts dealing with the problem of taking the oath to Tsar and Grand Duke Alexey Mikhailovich and entry into the Russian citizenship of Grodno Jews (the Grand Duchy of Lithuania) during the Russian-Polish War 1654–1667.As the documents demonstrate,taking the oath to the Russian monarch by Lithuanian Jews and, accordingly, their entry into the Russian citizenship did not involve their conversion to Christianity.
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Vaičiūnas, Gintaras. "Sovietų Sąjungos penktoji kolona Anykščių krašte tarpukario Lietuvoje." Genocidas ir rezistencija 2, no. 52 (January 23, 2023): 47–68. http://dx.doi.org/10.61903/gr.2022.203.
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The communist underground movement which emerged in the provinces of Lithuania during the years of independence used to be involved in anti-state subversive activities in favour of the foreign state, the USSR, already before the occupation, thus laying down the foundations of a collaborative system. The Lithuanian Communist Party was a strictly centralised organisation consisting of LCP groups, districts, regions, and units which were governed by the Central Committee of the LCP through instructors appointed by this institution of the LCP. In Anykščiai and in the adjacent Kavarskas parish the first communist groups were created by members of the Communist Party of the whole of Russia (VKP (b)); Edvardas Makštys, former secretary of the revolutionary committee of the Švenčionys district, a teacher, and Alfonsas Karosas, former commissar of the RA division and a pharmacist. The communist underground movement founded by the Lithuanian bolsheviks was expanding, and new underground communist groups started to appear both in the parish centres of Anykščiai and Kavarskas and in the villages of these parishes. Communists from Anykščiai and Kavarskas were active in cooperation, and for some time they belonged to the same LCP Anykščiai volost. The communist movement in the LCP Anykščiai-Kavarskas volost (from 1934 onwards) was small and very scarce archival data suggest that during the years of independence in Anykščiai there were only three Lithuanian and one Russian communist, all the others were Jews. In Kavarskas, only Jews were members of communist organisations. The situation in Anykščiai and Kavarskas was quite the opposite: members of Communist and Komsomol groups operating in the villages of Anykščiai and Kavarskas volosts were exclusively Lithuanians, as there were almost no Jews living in rural areas. In terms of the total number of members and supporters of communist organisations in Anykščiai (in the towns and villages) during the years of independence, the number of communists, members of the Komsomol and the international organisation for the support of the revolutionary struggle (in Russian – MOPR) was fewer than 80 persons, which was less than 1 per cent (0.58) of the population in the volost (in September 1939, a total population of the volost was 13,741 person). All in all, in 1940 there were 18 communists and about 30 members of the Komsomol and the MOPR in Anykščiai volost, and the same number (about 30) of their supporters (mostly acting as sureties for the detained communists). In 1936, 37 members of communist organisations lived in Anykščiai (some of them were serving prison sentences at the time), 33 of whom were Jews, which constituted 2.34 per cent of the Jewish community in Anykščiai (according to the data from September 1939, there were 1,405 Jews living in Anykščiai). The Lithuanian security police successfully controlled the activities of the communists, and the latter did not constitute a major source of concern for the state. Due to the low number of communists and the hostility of the majority of the population towards them, they had no means and no way of changing the government, either by election (the LCP was banned in Lithuania) or by force. The situation changed radically after the occupation of Lithuania by the Soviet Russia, when the former fifth column – members of communist organisations and their supporters, together with the representatives of the occupiers, took over almost all the most important government posts and workplaces, and set about destroying everything connected with the independent state of Lithuania and its autonomy.
10
Jazavita, S. "ILLUSION AND REALITY OF STATEHOOD: THE SEARCH FOR PARALLELS BETWEEN THE LITHUANIAN ACTIVIST FRONT AND THE ORGANISATION OF UKRAINIAN NATIONALISTST." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 132 (2017): 72–82. http://dx.doi.org/10.17721/1728-2640.2017.132.1.16.
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he present article analyses the relationship between the Lithuanian Activist Front and the Organization of Ukrainian Nationalists (OUN) and their activity parallels in order to reach the Lithuanian and the Ukrainian independence in 1941. The research focuses on the attempts of the OUN and the LAF leaders to project the future Lithuanian and Ukrainian states in the 'New Europe' headed by Germany. Reaching for counterbalance against the USSR and the Communist ideology, the LAF and the OUN organizations aimed at taking into consideration the military and political power of Germany, while Škirpa, the leader of the LAF, coordinated his activities with the OUN leaders, Stetsko, Yaryi, and Bandera. Fanatical chiefs of the Third Reich manipulated with the Lithuanians and Ukrainians' feelings of revenge against the Bolsheviks and the will to feel Europeans; however, they involved a part of Lithuanians and Ukrainians to the massacre of Jews rather than allowed to contribute to Wehrmacht fight against the USSR. Important lesson here that Lithuania and Ukraine did not obtain any independence but just became a part of the Third Reich, which controlled the so called 'New Europe' at the time.
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Bražiūnas, Mantas. "The Darkest Page in the History of Lithuanian Journalism: anti-Semitism in Legal Press During the Second Half of 1941." Žurnalistikos Tyrimai 10 (May 22, 2017): 110–46. http://dx.doi.org/10.15388/zt/jr.2016.10.10699.
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There is a saying of warfare: inter arma silent musae – when arms speak, muses are silent. And yet some Lithuanian journalists had found their inspiration even in 1941 – when Lithuania was at the epicenter of war and the Holocaust. Later on, this period will be defined as the darkest page in the history of Lithuanian journalism,1 because the genocide of the Jews had been accompanied by an outbreak (on a scale previously unseen) of anti-Semitism in Lithuanian press. It is a well-known but little-studied case. Moreover, usually anti-Semitism within the press was interpreted only as an integral part of the Nazi propaganda in Lithuania. It is not surprising, since this already mythical concept appears as a “phantom,” most often when someone wishes to employ easily understandable arguments for justification or explanation. Political activists sought to restore the independence of Lithuania in the summer of 1941. It was the main reason why they also rebuilt press organizations in the country. Initially, it was certainly not a Nazi propaganda project. Therefore, the same Lithuanian activists could be held responsible for the escalation of hate aimed at Jews as much as the Germans. On the other hand, Lithuanian anti-Semitism can be seen in many ways: as a form of revenge, a collaboration strategy or an uncritical adoption of totalitarian Nazi rhetoric, finally, as an integral part of Lithuanian nationalism or National Socialism – a pragmatic ideology used to achieve political goals. So, this essay revolves around two main questions: who and why published the anti-Semitic writings within Lithuanian press in 1941? Study findings are based on a combination of primary sources and secondary literature. This study was also supplemented by an analysis of hundreds of anti- Semitic articles (their headlines and content) published June 24-December 31, 1941. The purpose of this analysis is to characterize the discourse of anti-Semitism in Lithuanian press. Our study seeks to identify the authors of these publications and their sources, determine the most common topics and genres, as well as to see whether there was a proposition (direct or indirect) to prosecute and use physical violence or even murder Jewish individuals.
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Stern, Eliyahu. "Catholic Judaism: The Political Theology of the Nineteenth-Century Russian Jewish Enlightenment." Harvard Theological Review 109, no. 4 (October 2016): 483–511. http://dx.doi.org/10.1017/s0017816016000249.
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“It is true,” conceded the Russian Minister of Education on 17 March 1841, those “fanatics” who held fast to the Talmud “were not mistaken” in ascribing a missionary impulse to his project of enlightening Russia's Jewish population. The Jews’ anxieties were understandable, Count Sergei Uvarov admitted, “for is not the religion of Christ the purest symbol of grazhdanstvennost’ [civil society]?” Since conquering Polish-Lithuanian lands in 1795, the Russian government had been unable to establish a consistent policy for integrating its Jewish population into the social and political fabric of the Empire. Most notably, it restricted Jews to living in what was called the Pale of Settlement, a geographic region that includes lands in present day Russia, Ukraine, Poland, Moldova, Belarus, and Lithuania. The Jews of the Empire were highly observant, spoke their own languages, and occupied specific economic roles. Buoyed by the reformist initiatives that had begun to take hold in Jewish populations based in western European countries, Uvarov hoped to begin a similar process among Russia's Jews.
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Bendikaitė, Eglė. "The Zionist Press on Lithuanian-Jewish Economic Rivalry in the 1930s." Lithuanian Historical Studies 10, no. 1 (November 30, 2005): 121–44. http://dx.doi.org/10.30965/25386565-01001005.
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The Zionists were fully aware that the ideal that they propagated in relation to the creation of a political home for the whole Jewish nation could not be implemented overnight. Therefore, the concern about the socio-economic situation of the Jewish community was one of the main issues of Zionist activity in the Diaspora. The consequences of the world Depression of the 1930s, domineering nationalistic ideology, a big wave of anti-Semitism in Western Europe aroused strong public emotions in Lithuania, which manifested themselves mainly in the struggle for the ‘neglected’ economic positions in the country. This article attempts to reveal how the economic rivalry between the Lithuanians and the Jews was seen and presented in the Zionist press, most widespread and widely read by people of various political viewpoints in the 1930s. The information contained in the Zionist press throws light on the formation of the attitude towards the national economic programme conducted by Lithuanian authorities, placing emphasis on the importance of export and import, the qualification examination of artisans, the law on holidays and rest days, etc. Attention is also paid to the propaganda of the Association of Lithuanian Merchants, Manufacturers and Artisans (established in 1930), and the specifics of their rhetoric. The press response to professional competition, narrowing the spheres of the engagement of Jews and the propaganda of hatred towards the Jewish nation are also dealt with.
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Arndt, Martin Ernst Rudolf. "The Great War in Poland-Lithuania from A Jewish Perspective: Modernization and Orientalization." Jurnal Humaniora 32, no. 1 (January 31, 2020): 19. http://dx.doi.org/10.22146/jh.52996.
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The article presents views of Eastern Judaism, especially in Lithuania, in the Jewish press around the Great War. It is based on a close research of journals, newspapers and book-publications written in the German language. It evidences the global implications of the Great War due, among others, to forced and voluntary migrations that involved cultural encounters, confrontations and challenges. The Other, signifying a collective excluded from the social whole, in those days perceived in the Eastern Jew, meant an embarrassment to the Western Jews (Albanis: 30) and served the function of constructing self-identity, involving them in conflicts or making them develop a dual allegiance (Moshe Gresser; Albanis). Should Jews, if they were to become proper Europeans, not decisively shed their Asian being and carriage and thus de-orientalize themselves? The paper also demonstrates that this historical phase of Jewish history, as it deeply involves the problem of secularization, is connected to intricate problems of identity. It can also illustrate a certain openness and fluidity of identitarian possibilities. The issues involved have a clear relevance for contemporary societies, centred around the question if modernity requires minorities to surrender their particularism, or if is there a suble dialectic between universalism and particularism. Implicitly the core issue also raises the question of a common history of Islam and Judaism and the current problem if antisemitism, as targeted at the Eastern Jews, is comparable to contemporary Islamophobia.
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Holland, Alana. "Soviet Holocaust Retribution in Lithuania, 1944–64." Soviet and Post-Soviet Review 46, no. 1 (February 5, 2019): 3–29. http://dx.doi.org/10.1163/18763324-20181343.
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This article is a microanalysis of Soviet Holocaust retribution in four cases studies, with focus on Lithuania. It was difficult to disentangle crimes against Jews and crimes against Soviet power in cases involving high-ranking nationalists. Soviet authorities had a strong motivation to condemn nationalist leaders and to justify their execution or deportation to the Gulag, but were not as strongly invested in the outcome of the trials involving ordinary people. Punishing collaborators in Nazi crimes consistently remained an aim in and of itself (but was not to be pursued at the expense of other state campaigns). The authorities and locals pursued justice for murdered Jews while simultaneously utilizing the Jewish wartime fate in the pursuit of broader political aims during postwar Sovietization. In the broader postwar Soviet prosecution of treason and collaboration, authorities and defendants navigated competing understandings of personal participation (lichnoe uchastie) in atrocities and the (ir)redeemability of defendants.
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Krutulys, Titas. "Cultural memory in Lithuanian periodical press during World War II." Lietuvos istorijos studijos 45 (July 21, 2020): 95–114. http://dx.doi.org/10.15388/lis.2020.45.8.
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During World War II Lithuania was ruled by three completely different political regimes. In the first year Lithuania was authoritarian state ruled by group of nationalists, in 1940 Lithuania was occupied by Soviet Union and in 1941 State was occupied by Nazi Germany. All these political powers was undemocratic and propagated their ideologies. One of the most important aspect of every ideology is to suggest new concept of time. This change of perception of time could be seen in the change of cultural memory. Article try to analyze this change using the most popular Lithuanian periodical press of the period. This research analyzed main historical periods and the most popular themes represented in the main newspapers. Using theories of Anthony D. Smith and Raoul Girardet research showed what historical periods was seen positively and what negatively, what was main historical heroes and enemies; also how foreign history was represented in the periodical press. The quantitative content analysis showed that while representations of history in the so called independent Lithuania and in Lithuania occupied by Nazis was quite similar, historical representations during first Soviet occupation was unique. Qualitative content analysis showed that there was three very different paradigms of cultural memories, represented in periodical press. Lithuanian nationalist mostly tried to promote Lithuanian medieval times and especially Lithuanian dukes and historical capital Vilnius, also they tried to justify their politics creating myth of great welfare during their rule. They praised Soviet history, criticized Poland and poles, but wrote about most of the countries quite neutral. During Soviet occupation all Lithuanian history was harshly criticized and showed as negative times, this regime promoted only few Lithuanian heroes who died young or was known for their left wing politics. Main historical past represented in the newspapers was history of Soviet Union, other countries was ignored. Main enemies of Soviets was Lithuanian gentry, and Lithuanian rulers of the past. During Nazi occupation there was more Lithuanian national history than German history, but the main appreciable historical periods was Lithuanian prehistory and the 19th Century. Regime promoted history of Lithuanian culture and language, but tried to ignore Lithuanian state. Foreign history was mostly binary – propaganda criticized Soviet Union as well as Tsarist Russia, USA and United Kingdom, but appreciated history of Italy, Japan, Finland, Turkey, Spain etc. Main historical enemies were of course Bolsheviks and Jews.
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Mochalova, Victoria. "Jewish Minority in the Context of Polish Law." Slavic & Jewish Cultures: Dialogue, Similarities, Differences, no. 2018 (2018): 76–91. http://dx.doi.org/10.31168/2658-3356.2018.7.
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Prohibitions and regulations in Poland, later Poland-Lithuania played a special rule-making and regulatory role, regulating all possible aspects of coexistence of Jews and non-Jews, including situations of conflict – this is the domain of secular and church legislation, decrees. lawsuits. Jews in Polish lands existed under conditions of a rather complex legal system, they became subject to various legal tendencies, as shown in the article by various examples, but they always respected the laws of the country and tried to follow both the prohibitions and the prescriptions contained therein.
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Borkowska, Urszula. "The Merging of Religious Elements with National Consciousness in the Historical Works of Jan Długosz." Studies in Church History. Subsidia 6 (1990): 69–80. http://dx.doi.org/10.1017/s0143045900001186.
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The fifteenth century was a very important period in the history of the Polish State and nation. It had a particular significance for the development of national consciousness. The union of the Polish kingdom with the Grand Duchy of Lithuania (1385) changed not only the boundaries of this new and unified state called the Polish-Lithuanian Commonwealth, but also created new and specific conditions for the development of the nation. The different nationalities of the jagiellonian state, Poles, Ruthenians, Lithuanians, Germans, Jews, and Armenians played an important role in the lively exchange of cultural experience on the basis of a sometimes uneasy partnership. Poland guaranteed privileges to the lords, both spiritual and temporal, to the gentry, and to the patricians, estates that had emerged in the course of the fourteenth century. These were united by common sentiment and desire for a strong political foundation. The urban and rural populations of both Polish and non-Polish speakers were bound together by loyalty to the Crown and its territory. Like other groups in late-medieval Europe they saw such a political union as advantageous.
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Zieliński, Konrad. "The Jews and the evacuation of Russians from the Kingdom of Poland in 1915." Studia Żydowskie. Almanach 6, no. 6 (December 31, 2016): 11–20. http://dx.doi.org/10.56583/sz.152.
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It is estimated that during the first year of the war about 1,200,000 people were evacuated from the Kingdom of Poland (including tsarist officers, Russian teachers, officials, Orthodox clergy, workers from military factories and railroaders). The attempt to estimate the number of the inhabitants of the Kingdom of Poland who were forced to move to Russia due to the war events is not easy. It is estimated that up to the moment when the Central States started to occupy the whole country, 800,000 to 1,000,000 people – besides ethnic Russians – were either forced to move or voluntarily left Poland, but those figures include also the part of Galicia occupied by the Russians. The data considers mostly Poles, and it’s difficult to establish the number of refugees of other nationalities, especially the Jews, who were often sent from place to place and did not leave the territory of the country. Accepting the most often quoted total number of 1,000,000 people displaced from the ‘Russian Poland’, Lithuania and Galicia and taking into consideration the fact that the Polish rescue organisations did not register and did not know about the fate of all the evacuated people, we may estimate the number of the escapees from ‘Russian Poland’ as 750,000 – 850,000 thousand. According to the statistics prepared by the Jewish aid committees in St. Petersburg, Moscow, Kiev and Odessa for the day of 20 May 1915, 526,000 Jews from the Kingdom of Poland, the Lithuanian provinces, the Volhynia, Podole and Kurland, as well as the occupied part of Galicia were exiled, evacuated or escaped because of the approaching troops. According to some sources, ca. 340,000 of them were inhabitants of the Kingdom of Poland. The evacuation of Russians in 1915 was accompanied not only by the most violent expulsions, but also by scorched earth policy. The peasants and the Jews were among those who suffered the most. However, for the Jews from Poland and Lithuania the war and evacuation was one of the most difficult experiences they had ever encountered. It turned out that the tsarist army was a true pillar of anti-Semitism, but robberies and destructions caused by the army were escalated by the local population.
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Reeder, Philip, Harry Jol, Richard Freund, Alastair McClymont, Paul Bauman, and Ramūnas Šmigelskas. "Investigations at the Heereskraftfahrpark (HKP) 562 Forced-Labor Camp in Vilnius, Lithuania." Heritage 6, no. 1 (January 3, 2023): 466–82. http://dx.doi.org/10.3390/heritage6010024.
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This research, examining the site of the HKP Forced-Labor Camp in Vilnius, Lithuania, located and better defined the characteristics and remaining features of the 1944 camp. There were four over-arching objectives for this research. First, to find the entrance into the principal hiding place where Jews interned in the camp took refuge just before the camp’s liquidation by the Nazis and their local collaborators. Next, find the location of the burial trench(es) where Jewish prisoners who were found in hiding were murdered and initially buried. Next, to find the mass-burial site where Jewish survivors reburied the remains from the trench(es). Lastly, to locate any other evidence related to the murder of Jews at the HKP 562 site. Ground-Penetrating Radar (GPR) found the principal hiding place in the basement of Building 2. Electrical Resistivity Tomography (ERT) discovered the two trenches where camp inhabitants who were shot on-site during liquidation were first buried. ERT also found the location of the mass grave that holds the reburied remains from the trenches. Bullet-scarred walls near the burial trenches indicate where the Jews were shot on-site. This research solved one of the thousands of unknowns about the Holocaust, using geoscience to uncover forgotten and hidden history. The materials and methodologies used in this research can be applied in uncovering this history at thousands of other Holocaust and genocide sites worldwide.
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Tomkiewicz, Monika. "Camp in Pravieniškės near Kaunas in 1941–1944." Genocidas ir rezistencija 2, no. 52 (January 23, 2023): 8–26. http://dx.doi.org/10.61903/gr.2022.201.
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The camp in Pravieniškės was located within the administrative boundaries of Pravieniškės, located about 25 km from Kaunas. It was established during the period of the Republic of Lithuania, as a correctional facility. In August 1941 the Germans established the Pravieniškės Transitional Labour Camp (Zwangsarbeitslager Provenischken) there, which from 1943 was a branch of the Kaunas Concentration Camp (KL Kaunas) and continued to serve as a labour camp. Detainees were brought to this camp from the prisons of the General Commissariat of Lithuania, i.e. the Lukiszki Prison in Vilnius, the Kaunas Prison and Ponevezh (Panevėžys). People of various nationalities were held in Pravieniškės (Prawieniszki): Lithuanians (60%), Poles, Russians, Roma and Jews (mainly from the Kaunas ghetto). About 1,000 prisoners could be held in this camp at a time. People were sent here for a variety of offences: political prisoners, violators of forced labour orders, Soviet prisoners of war with their families, and those convicted of common crimes. Also incarcerated in Pravieniškės by administrative decision were deserters from the German army convicted of evading military service in the German army. People of Polish nationality placed in Pravieniškės were mainly accused of belonging to the resistance movement, communist activity, listening to the radio, possession of weapons, sabotage, escape from forced labour and communist activity. Guards executed prisoners on the camp grounds and in nearby forests. About 280 Jews were shot there in August 1941, and another 253 Jews in September 1941. Also, many attempts to escape from the camp were punished by execution. As the Eastern Front approached the borders of the Reich, the process of obliterating the traces of the crimes committed began. Due to the relatively small number of those murdered, it was not necessary for the notorious Sonderkommando 1005 to arrive in the area. A few dozen men directed to burn the corpses of those murdered in the nearby forest were enough. Members of the Pravieniškės camp crew were tried after the war by various organs of the Soviet justice system: courts, tribunals and collegia. Also in Poland, at the Institute of National Remembrance in Gdansk, an investigation was conducted into the case. Beginning in mid-July 1944, people convicted by Soviet tribunals were incarcerated in the camp in Pravieniškės: former camp guards, as well as members of the Vilnius Home Army arrested after Operation ‘Ostra Brama’. The prisoners were again employed to work on the peat bog and in the camp greenhouse. Today, every Lithuanian associates the name of Pravieniškės with the prison. A penitentiary facility still operates on the site of the former camp with places for 2,500 inmates, including those sentenced to life imprisonment.
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Dąbrowski, Przemysław. "Belarussian and Jewish Issues in the Political and Legal Thought of Polish Groups in Vilnius in the First Years of Independence – Selected Issues." Studia Iuridica Lublinensia 29, no. 4 (September 30, 2020): 59. http://dx.doi.org/10.17951/sil.2020.29.4.59-70.
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<p>The position of Polish groups of interwar Vilnius (in the first years of independence) on the issues presented in this article was varied. National Democracy did not regard Belarusians as an independent nation and denied them the right to an independent state. Democrats, on the other hand, were in favor of equal rights for all nations and granted Belarusians the right to their own culture and education. In a similar vein, the Democrats, along with Vilnius conservatives, also expressed their opinions on the Jewish question. Representatives of National Democracy found a lot of space for this issue in their statements. In the context of the dispute about Vilnius, it was emphasized that the Jews would opt for Lithuania and Vilnius’s membership of the Lithuanian state.</p>
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Frick, David. "The Witches of Wilno: Constant Litigation and Conflict Resolution." Slavic Review 73, no. 4 (2014): 881–902. http://dx.doi.org/10.5612/slavicreview.73.4.881.
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Seventeenth-century Wilno, capital of the Grand Duchy of Lithuania and thus the second capital of the Polish-Lithuanian Commonwealth, was home to five Christian confessions (Roman Catholic, Lutheran, Calvinist, Greek Orthodox, and Uniate) and three religions (Christians, Jews, and Muslims [Tatars]). Against the general question of how they “made it work” arises the issue of witchcraft practice in local perceptions and in prosecution in the courts. Witchcraft trials are treated here as an integral part of “constant litigation“ and the “use of justice” in restoring communal peace. My conclusions and propositions include the following: that religion and confession played no role in witchcraft litigation; that although there is no doubt that beliefs in the existence of witchcraft persisted, there was nothing like a “witchcraft scare,“ and allegations of sorcery were treated on a level with that of petty theft and general misbehavior between neighbors; and that the goal of recourse to the courts was here, and in other types of cases, the restoration of a status quo ante. My final proposition, which invites testing, is that the Grand Duchy of Lithuania represented in this question, as well as perhaps in others, a transitional zone between the European west and east.
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Magid, Shaul. "Loving Judaism through Christianity." Common Knowledge 26, no. 1 (January 1, 2020): 88–124. http://dx.doi.org/10.1215/0961754x-7899599.
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This contribution to the Common Knowledge symposium on xenophilia examines the life choices of two Jews who loved Christianity. Elijah Zvi Soloveitchik, born into an ultra-Orthodox, nineteenth-century rabbinic dynasty in Lithuania, spent much of his life writing a Hebrew commentary on the Gospels in order to document and argue for the symmetry or symbiosis that he perceived between Judaism and Christianity. Oswald Rufeisen, from a twentieth-century secular Zionist background in Poland, converted to Catholicism during World War II, became a monk, and attempted to immigrate to Israel as a Jew in 1958. Rufeisen, while permitted to move to Israel to join a Carmelite monastery in Haifa, was denied the right to immediate citizenship of Israel which the Law of Return guarantees to all bona fide Jews. And this particular Soloveitchik has largely been forgotten, given the limits of Jewish interest in the New Testament and of Christian attention to rabbinic literature. This article explores the complex and vexing questions that the careers of these two men raise about the elusive distinctions between Judaism and Christianity, on the one hand, and, on the other, between the Jewish religion and Jewish national identity.
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ZALKIN, MORDECHAI. "Can Jews Become Farmers? Rurality, Peasantry and Cultural Identity in the World of the Rural Jew in Nineteenth-Century Eastern Europe." Rural History 24, no. 2 (September 13, 2013): 161–75. http://dx.doi.org/10.1017/s095679331300006x.
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Abstract:Based on conventional learning and supported in no small measure by stereotypes, agriculture as a vocation was not considered as part of the occupational profile of Jewish society in Eastern Europe until the Second World War. However, various studies show that in different regions in this area, primarily Lithuania, White Russia, north eastern Poland, and Bessarabia, tens of thousands of Jews made a living from direct engagement in various branches of agriculture, including field crops, orchards, lake fishing, etc. These Jews lived mainly in the rural areas and were a factor, and at times a highly significant one, in the local demographic and economic structure. The first part of this article examines the question whether these Jews, who were part of the general rural society living in the countryside, developed a certain type of rural cultural identity. This question is discussed by examining various aspects of their attitude towards nature. The second part of the article considers the possible influence of the agricultural occupation on the shaping of a unique peasant cultural identity among these rural Jews and the ways they coped with the accompanying religious, social and cultural implications.
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Waligórska, Magdalena. "Jewish Heritage and the New Belarusian National Identity Project." East European Politics and Societies: and Cultures 30, no. 2 (April 5, 2015): 332–59. http://dx.doi.org/10.1177/0888325415577861.
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Focusing on three contemporary grassroots initiatives of preserving Jewish heritage and commemorating Jews in Belarus, namely, the Jewish Museum in Minsk, Ada Raǐchonak’s private museum of regional heritage in Hermanovichi, and the initiative of erecting the monument of Eliezer Ben-Yehuda in Hlybokae, the present article discusses how local efforts to commemorate Jews and preserve Jewish heritage tap into the culture of political dissent, Belarus’s international relations, and the larger project of redefining the Belarusian national identity. Looking at the way these memorial interventions frame Jewish legacy within a Belarusian national narrative, the article concentrates in particular on the institution of the public historian and the small, informal social networks used to operate under a repressive regime. Incorporating the multicultural legacy of the Polish–Lithuanian Commonwealth into the canon of Belarusian national heritage and recognizing the contribution of ethnic minorities to the cultural landscape of Belarus, new memory projects devoted to Jewish history in Belarus mark a caesura in the country’s engagement with its ethnic Others and are also highly political. While the effort of filling in the gaps in national historiography and celebrating the cultural diversity of the Grand Duchy of Lithuania overlaps in significant ways with the agenda of the anti-Lukashenka opposition, Jewish heritage in Belarus also resonates with the state authorities, who seek to instrumentalize it for their own vision of national unity.
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Levin, Dov. "Arrests and Deportations of Latvian Jews by the USSR During the Second World WAR." Nationalities Papers 16, no. 1 (1988): 50–70. http://dx.doi.org/10.1080/00905998808408068.
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Mass deportations of native populations (Jews included) from territories annexed by the USSR in 1939–40 in amicable division of spoils with Nazi Germany and its allies had everywhere the same historical background and followed roughly the same procedure. Territories in question included the states of Estonia, Latvia and Lithuania in their entirety, parts of Finland, nearly one-half of pre-1939 Poland, and the formerly Romanian regions of Bessarabia and Northern Bukovina.
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Law, Jane Marie. "Remembering Sugihara, Re-framing Japan in Europe: Holocaust Era Altruism and the Politics of Cultural Memory." Acta Orientalia Vilnensia 7, no. 1-2 (January 1, 2006): 13–26. http://dx.doi.org/10.15388/aov.2006.3769.
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Cornell University
This paper is a comparison of two museums dedicated to the Japanese diplomat to Lithuania during World War II, Sugihara Chiune. Credited with having written over 6,000 visas to save the lives of Jews fleeing German occupied Poland into Lithuania, Sugihara is regarded in Europe, in Japan, and within the Jewish community as a whole as an altruistic person. This study is not an inquiry into the merits of Sugihara’s action, but rather astudy of how the process of memorializing, narrativizing and celebrating the life of Sugihara in two vastly different museums is part of a larger project of selective cultural memory on the part of various Japanese organizations and institutions. This paper situates the themes of altruism and heroism in the larger process of cultural memory, to see how such themes operate to advance other projects of collective memory. The case of Sugihara is fascinating precisely because the vastly differing processes of cultural memory of the Holocaust―in Lithuania, in Japan, and in a wider post-World War II, post Holocaust Jewish Diaspora each have different ways of constructing, disseminating and consuming narratives of altruism. This paper is based on fieldwork in Kaunas and Vilnius, Lithuania, in 2003, 2004 and again in 2005 and in Japan in 2005.
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Pataricza, Dóra. "Challahpulla: where two wor(l)ds meet." Nordisk Judaistik/Scandinavian Jewish Studies 30, no. 1 (May 26, 2019): 75–90. http://dx.doi.org/10.30752/nj.77247.
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The relationship between food and religion is a lived activity formed by the dynamics of both tradition and adaption. Religious commitments to food are influenced by various factors, ranging from personal spirituality and experiences to social patterns of belonging, ethical, political and doctrinal convictions. Challah, gefilte fish, blintzes – these are just a few of the traditional Finnish Jewish meals that are still prepared by members of the community. The originally Eastern European dishes are one of the last living links that connect assimilated Finnish Jews with their Orthodox Jewish ancestors mainly from Russia, Poland, Belarus, and Lithuania. The current paper aims to present the conceptions and reflections relating to boundaries of identity connected with the multi-ethnic culinary traditions of Jews living in Finland as well as their ways of coping with the requirements of kashrut (meaning fit, proper, correct; a set of dietary laws prescribed for Jews). The article is based on ethnographic data from interviews (2015–16) as well as personal encounters, informal conversations and home visits.
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Wrobel, Piotr. "Jews in Poland-Lithuania in the Eighteenth Century: A Genealogy of Modernity (review)." University of Toronto Quarterly 75, no. 1 (2006): 267–68. http://dx.doi.org/10.1353/utq.2006.0241.
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Weeks, Theodore R. "Jews in Poland-Lithuania in the Eighteenth Century: A Genealogy of Modernity (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 24, no. 2 (2006): 182–84. http://dx.doi.org/10.1353/sho.2006.0037.
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Levin, Dov. "The Jews and the socio‐economic Sovietization of Lithuania, 1940–41 (Part I)." Soviet Jewish Affairs 17, no. 2 (June 1987): 17–30. http://dx.doi.org/10.1080/13501678708577570.
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Levin, Dov. "The Jews and the socio‐economic sovietization of Lithuania, 1940–41 (Part II)." Soviet Jewish Affairs 17, no. 3 (December 1987): 25–38. http://dx.doi.org/10.1080/13501678708577582.
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Fischer, Jérémie. "Les Juifs vus par un prêtre français en exil: l’antijudaïsme dans les Mémoires de l’abbé Pochard (1796-1830)." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 141–58. http://dx.doi.org/10.14746/pst.2016.30.06.
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The article is an attempt to show the leading elements of the attitude towards Jews, the attitude of Father Claude-Antoine Pochard (1766-1833), tutor in the family of a Gniezno governor Joseph Skórzewski. Numerous trips across Polish territories and neighboring countries enabled him to come into direct contact with Jewish issues in Central and Eastern Europe, and his up till now unpublished memoirs shed light on some interesting aspects of the history of European Jews.The article consists of three parts. The first part presents direct or indirect contacts of Father Pochard with Jews during his trip to Bavaria, Saxony, Prussia, Wielkopolska, the land annexed by Russia and Lithuania. The second part shows Fr. Pochard’s reactions to the presence of Jews – dislike and avoiding closer contacts. There is also an attempt to show the difference in the positions of both the Catholic side, represented by Fr. Pochard, and the Jewish side, the climate of hostility and mutual prejudices. The third and last part shows cases where Fr. Pochard revises his views in contact with professionalism and honesty encountered in traveling Jewish innkeepers and merchants, and also other specific moments when there was escalation of tension in his relations with the Jews. The whole article is an interesting panorama of Christian-Jewish relations in the first half of the nineteenth century, when there were economic contacts but no cultural exchange.
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Chan, Paula. "Documents Accuse: The Post-Soviet Memory Politics of Genocide." Journal of Illiberalism Studies 1, no. 2 (2021): 39–57. http://dx.doi.org/10.53483/vdiu3631.
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Since the collapse of the Union of Soviet Socialist Republics (USSR), the Holocaust and other charges of genocide have emerged as flashpoints in memory wars between the Russian Federation and the Baltic states. This article examines the Russian government’s revival of the longstanding Soviet practice of publishing archival documents focused on Baltic participation in Nazi atrocities against Jews and other victims. It argues that state officials and historians in Russia and the Baltic countries continue to shape their usable pasts in response to one another. The Russian focus on Baltic collaboration with Hitler’s regime has fueled defensive rhetoric in Estonia, Latvia, and Lithuania that has diminished and denied the role that local perpetrators played in the wartime persecution of Jews. Russia, in turn, has reacted to charges of a Nazi-Stalinist “Double Genocide” in the Baltic region by launching a campaign for international recognition of genocide against the “Soviet people”—Soviet Jews among them. To date, Western political scientists and policymakers have focused on Russia as propagating illiberal movement through disinformation. This study demonstrates how the publication of wartime archival documents contributes to illiberal memory politics both at home and among Russia’s detractors in the Baltic region.
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Landsbergytė Becher, Jūratė. "THE VISIONARIES OF VILNIUS AND THE LITHUANIAN VERSION OF METAMODERNISM." CONTEMPORARY LITERARY STUDIES, no. 20 (December 20, 2023): 95–102. http://dx.doi.org/10.32589/2411-3883.20.2023.293582.
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Contemporary Lithuanian culture uses a unique source of creative spirit, which gives birth to visions of Lithuanian Statehood and sacred architecture. It is Vilnius, and authors related to Vilnius focused on its visual, poetic, and historical meanings. Such creators periodically appeared in the 19th and 20th centuries (M. K. Čiurlionis, A. Mickewicz, O. Miłosz, Cz. Miłosz, M. Kulbak), and when Poland occupied Vilnius, the spiritual connection between the city and Lithuania painfully and vividly intensified. Furthermore, Vilnius’ significance highly increased during the Soviet occupation (1940, 1945–1990). It symbolised the enslaved Statehood of Lithuania at that time and remained an invincible architectural vision of European continuity. Composers (E. Balsys, V. Barkauskas), film directors (A. Grikevičius), and painters (A. Stasiulevičius) created the paradigm of the eternal city, deeply rooted in the self-consciousness of Lithuanian Statehood. In the 21st century, this paradigm flourished incredibly powerfully in literature and music. Composer Onutė Narbutaitė (*1956) seemed to awaken Vilnius’ importance in global Western civilisation. In her oratorio “Centones meae urbi” (1997), she brought several eras of Vilnius history back to the present, raising the concept of the seasons as parts of the oratorio: “Spring” — Baroque, cultural flourishing, “Summer” — 20th century, Holocaust catastrophe, the fate of Vilnius Jews, “Autumn” — 19th century Romanticism, A. Mickiewicz’s poetry, the deep patriotism of Polish-Lithuanian people, “Winter” — the tragic 1991 January events in Vilnius, Lithuania’s walk toward the West and the restoration of independence. This musical-poetic-documentary concept of oratorio, recreating the turning points of Eastern European epochs, brought Narbutaitė’s work, the winner of the National Prize award, into the global spotlight.It is even more important to emphasise the role of literature, returning Vilnius to the civic historical self-awareness of the European present, which is especially relevant after the beginning of the Russian imperial aggression in 2022 against Ukraine. It is the four-volume work Silva rerum (2008–2016) by the writer and doctor of art studies Kristina Sabaliauskaitė (*1974). Because of its artistic and geopolitical incisiveness, it was translated into the languages of neighbouring European nations (Polish, Latvian, Estonian). Here, the depth of Vilnius’ historical memory grows into the restoration of the meaning of Statehood and acquires an exclusive expression of literary value, the sound of multicultural rumble with a unique penetration of antiquity into the present.The coverage of Sabaliauskaitė’s literary style is a powerful showcase of linguistic memory and existential and state life events, which, in her unique narrative, transforms into an endless melody of musical expression, enriched with the brutal reality of images and actions. Through Vilnius’ idea, not in a vague visionary sense but in a concrete historicism revision sense, Sabaliauskaitė brings back the deep state of the 16th–18th-century Republic of Two Nations (Polish–Lithuanian Commonwealth) into modern Lithuania, unveiling its relevance. Most importantly, the works of both women creators place them in the category of Vilnius visionaries. Here, historicism is integrated into metamodernism — through an endless melody, the transformation of a musicalform, and a literary sentence into the will of the world, the step into the present. Semantics becomes the bearer of the idea of an astute gathering of nations (in Vilnius as well), the inspirer, and the assessor of Europe’s weakened citizenship genesis in the sense of the Statehood of Eastern Europe. A melody emerges as a line of historical memory in the vault of metamodernism, reviving and enriching the myths of emptiness and the end of history spread by postmodernism. It also synchronises in the present time when an experience of a new challenge of the “falling-behind history” caused by war.
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Gordziejew, Jerzy. "Materiały źródłowe do dziejów Wielkiego Księstwa Litewskiego. Cz. 7. Z problematyki miejskiej w XVII w." Rocznik Biblioteki Naukowej PAU i PAN 64 (2019): 27–51. http://dx.doi.org/10.4467/25440500rbn.19.003.14146.
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Source Materials for the History of the Grand Duchy of Lithuania. Part 7. on Municipal Issues in the 17th Century The source materials contained in this volume encompass a number of 17th-century documents that describe the introduction of political and tax regulations in towns of the Grand Duchy of Lithuania. The edition of the first two letters written in 1615 and 1636 and regarding the establishment of local municipal government in Słonim (a county town in the Nowogródek [Navahrudak] province) provides valuable information about the legal and political characteristics of towns of this region. The third source is a copy of the regional privilege of the Połock land from 1511 that was issued by Sigismund I in 1623. The following thematically related documents are a decree of the administrator of the treasury of the Grand Duchy of Lithuania Adam Maciej Sakowicz issued in 1659 and his letter concerning the exemption of townspeople and Jews from the Pińsk town from tax payments. The last document – an excerpt from the municipal records of Vitebsk dated 1674 – illustrates the process of acquisition of real property by townsman Semion Siwiec. Its analysis is an interesting example of the Polish-Belarusian language borderland specific to eastern territories of the Commonwealth.
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Dabrowski, Patrice M. "Money, Power, and Influence in Eighteenth-Century Lithuania: The Jews on the Radziwiłł Estates." Polish Review 65, no. 1 (April 1, 2020): 87–88. http://dx.doi.org/10.5406/polishreview.65.1.0087.
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Liekis, Sarunas. "Dov Levin The Litvaks: A Short History of the Jews in Lithuania." Polin: Studies in Polish Jewry 18, no. 1 (January 2005): 400–403. http://dx.doi.org/10.3828/polin.2005.18.40.
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Shpirt, Andrey. "Sacred, Desecrated and the Struggle for Religious Boundaries in the Сities of the Polish-Lithuanian Commonwealth in the 16th-17th Centuries." Judaic-Slavic Journal, no. 1 (3) (2020): 51–76. http://dx.doi.org/10.31168/2658-3364.2020.1.04.
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The article provides a historiographical overview of the problem of religious tolerance and interfaith relations in the Middle Ages and early Modern times. While studying both Jewish-Christian relations and Catholic-Protestant interactions, the popularity of new approaches of social and cultural anthropology is shown.Religious bounders deserve special attention here, especially David Nirenberg’s discussion of practices that kept religious groups separate, yet integrated them into communities.Author tries to involve new approaches to analyze the conflicts between Jews and Christians in the second half of the XVII century,when Jewish settlement in the towns of Poland-Lithuania was being greatly increased.
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Drungilas, Jonas. "Mažojo Magdeburginio miesto istorinis eskizas: Liudvinavas XVIII amžiuje (lokacija, valdžia, bendruomenė)." Lietuvos istorijos metraštis 2022/2 (December 2, 2022): 47–69. http://dx.doi.org/10.33918/25386549-202202003.
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A HISTORICAL SKETCH OF A SMALL MAGDEBURGIAN TOWN:LIUDVINAVAS IN THE EIGHTEENTH CENTURY (LOCATION, AUTHORITIES, COMMUNITY) The article addresses the development of Liudvinavas, a town in south-eastern Lithuania, which was established by Ludwik Konstanty Pociej and was granted the Magdeburg Law in 1719, in the eighteenth century. The history of the town is analysed by discussing its location (the process of establishment) and spatial structure, the town authorities (officials, voigts, the elders of Punia), and the community of its residents (its ethnic and confessional composition). KEYWORDS: Liudvinavas, Ludwik Konstanty Pociej, town, townspeople, Confraternity of the Holy Rosary, Jews.
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Bairašauskaitė, Tamara. "The COllision of Definition and Identity : on the Social Status of Lithuanian Karaim in the First Half of the Nineteenth Century." Lithuanian Historical Studies 12, no. 1 (December 28, 2007): 93–112. http://dx.doi.org/10.30965/25386565-01201005.
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In the nineteenth century the Karaim community of Lithuania was attributed to the non-Christian burgher estate, and laws set to the Jewish community were applicable to the Karaim as well. However, the authorities saw the difference between the two communities with respect to morality and ethics and consequently rendered the Karaim certain social and economic freedoms. The Karaim community, living in Trakai and Naujamiestis, Panevėžys district, sought to retrieve its former legal and social status, formed in the period of the Grand Duchy of Lithuania between the fourteenth and eighteenth centuries. For over half a century it maintained contacts with the authorities asking and sometimes even requiring more favourable conditions for its existence, retention of its distinctiveness and the right to preserve its collective identity. This dialogue resulted in a sort of compromise. The Karaims were not accorded the desired special status that would have made them equal to other privileged estates. Nevertheless, they were separated legally from the Jews, they acquired the rights of the Christian burgher community and their priests enjoyed the rights of Christian clergy.
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Ozacky-Stern, Daniela. "Executions of Jewish Partisans in the Lithuanian Forests: The Case of Natan Ring." International Journal of Military History and Historiography 40, no. 2 (October 22, 2021): 219–44. http://dx.doi.org/10.1163/24683302-bja10001.
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Jews joined the Soviet partisan movement spontaneously, after escaping from various ghettos in Lithuania and Belarus. Most of them had no military background, but they were eager to take part in fighting and revenge. They had to adjust to harsh living conditions in the forests and suffered hostility and antisemitism on the part of locals and non-Jewish fellow partisans. Internal relations amongst different political and ideological groups were often problematic as well. This article focuses on specific violent events which occurred in the Rudniki forests near Vilnius, Lithuania, and specifically on one controversial case study: the execution of the partisan commander Natan Ring in early November 1943, by his brothers in arms. Ring was suspected of collaboration with the Germans while he served as a Jewish policeman in the Vilnius ghetto. Based on the testimonies and memories of former partisans, recorded at different times between the end of the war until the present, the article rethinks morals and behaviour in that unique space and time and how the event has been perceived over the years which followed.
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Gutwirth, Jacques. "Gershon David Hundert, Jews in Poland-Lithuania in the Eighteenth Century. A Genealogy of Modernity." Archives de sciences sociales des religions, no. 131-132 (December 1, 2005): 215–311. http://dx.doi.org/10.4000/assr.3161.
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Zimmerman, Joshua D. "The Polish Underground Home Army (AK) and the Jews: What Postwar Jewish Testimonies and Wartime Documents Reveal." East European Politics and Societies: and Cultures 34, no. 1 (September 16, 2019): 194–220. http://dx.doi.org/10.1177/0888325419844816.
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This article is part of the special cluster titled Conceptualizations of the Holocaust in Germany, Lithuania, Poland, and Ukraine since the 1990s, guest edited by Grzegorz Rossoliński-Liebe. The attitude of the Polish Home Army (AK) to Nazi exterminationist policies is among the most controversial topics of wartime Polish–Jewish relations. Scholarly studies appearing since the 1980s have reconstructed the Home Army’s complex local and national organizations, its many sub-divisions and departments, its policies and objectives, as well as its sacrifice in the Warsaw Uprising of August–September 1944. In this article, I will analyze Holocaust survivor testimonies as a source for evaluating the attitude and behavior of the Home Army towards the Jews during the Second World War. Archival repositories used will include testimonies preserved at the Jewish Historical Institute in Warsaw, the Yad Vashem Archives in Jerusalem, the Fortunoff Archive for Holocaust Testimonies at Yale, and the Shoah Foundation Visual Archive at the University of Southern California. I will demonstrate that the widely held view in collective Jewish memory and Jewish historiography that the Home Army was hostile is largely confirmed by these sources. At the same time, however, the same sources reveal that a substantial minority of the testimonies—approximately 30 percent—tells stories of a Home Army that rescued and protected Jews. The second part of this article compares testimonies to the documentary record, asking whether or not the behavior of the Home Army as a whole reflected the experience of Jews as reflected in postwar testimonies. The article will give more concrete form to the debate over the Polish underground’s attitude and behavior towards the Jews during the Second World War.
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Andriejauskienė, Julijana. "Estera Eljaševaitė ir žydų liaudies universiteto idėja tarpukario Kaune." Lietuvos istorijos metraštis 2020/2 (December 2, 2020): 113–23. http://dx.doi.org/10.33918/25386549-202002005.
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ESTHER ELYASHEV AND THE IDEA OF THE JEWISH PEOPLE’S UNIVERSITY IN INTERWAR KAUNAS This article dwells on newly found documents held in the Judaica collection of the Martynas Mažvydas National Library of Lithuania which were part of the collection of personal documents of Esther Elyashev-Veisbart (1878–1941). She was a literary critic, journalist and teacher, studied philosophy at the universities of Leipzig, Heidelberg and Bern, and defended a doctoral dissertation in philosophy. In St Petersburg, she worked together with the famous historian and leader of the folkist movement Simon Dubnow. In 1921, she moved to Kaunas, where she sought to establish the Jewish People’s University. Esther became the chair of the board of the Society for the Dissemination of Higher Education among the Jews, and founded higher Jewish courses in Kaunas, which were transformed into the Jewish People’s University in 1926. Esther’s initiative illustrates a common transnational trend, typical of many Jewish communities in Central and Eastern Europe. Furthermore, these educational initiatives are evidence of certain important factors regarding the situation of national minorities in interwar Lithuania: although Jewish folkists identified with the states (societies) in which they lived much more than the Zionists, like most other states in the region, interwar Lithuania was a nationalising nation-state. Therefore, public figures such as Esther Elyashev were looking for opportunities for the education of their ‘own’ community outside the framework of state institutions.
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Cox, David. "Henry Ellis Daniels. 2 October 1912 – 16 April 2000." Biographical Memoirs of Fellows of the Royal Society 49 (January 2003): 133–46. http://dx.doi.org/10.1098/rsbm.2003.0008.
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Henry Ellis Daniels was born in London in 1912, the second child of a Jewish family that had come from the Russian territories of Poland and Lithuania as refugees from the pogroms there. His father's family had come from Poland to London, whereas his mother's were Litvak Jews who had arrived in Scotland; the herring boats that sold fish to the Baltic ports returned with many immigrants to Leith. When Henry was two years old, at the time of the Zeppelin raids on London, the family moved to Edinburgh to join the branch there. The life of the Jewish community in Edinburgh at that time is described by Daiches (1971), whose family were neighbours.
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Schainker, Ellie R. "Adam Teller. Money, Power, and Influence in Eighteenth-Century Lithuania: The Jews on the Radziwiłł Estates." American Historical Review 123, no. 4 (October 1, 2018): 1425–26. http://dx.doi.org/10.1093/ahr/rhy166.
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Teter, Magda. "Money, Power, and Influence in Eighteenth-Century Lithuania: The Jews on the Radziwiłł Estates. By Adam Teller." Jewish History 31, no. 3-4 (July 10, 2018): 379–81. http://dx.doi.org/10.1007/s10835-018-9296-2.
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Шыбека, Захар. "Drinking Trade of the Grand Duchy of Lithuania and the participation of Jews (End of XIV in. — 1572)." Wschód Europy. Studia humanistyczno-społeczne 3, no. 1 (January 31, 2018): 13. http://dx.doi.org/10.17951/we.2017.3.1.13.
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