
Zofia Kossak-Szczucka (1890 - 1968), Poland author and resistance fighter, is best known for her wartime efforts to help Polish Jews. She was a founder of the wartime Polish organisation Zegota, set up to assist Polish Jews escape from the Holocaust. In 1943 she was arrested and sent to Auschwitz, but survived the war. ==Writer and activist== Zofia Kossak was a grandchild of the Polish painter Juliusz Kossak. She married twice, and kept the name Szczucka from her first marriage. She was associated with the Czartak literary group, and wrote mainly for the Catholic press. In 1936 she received the Złoty Wawrzyn (Golden Laurel) from the Polish Acedemy of Literature. During the German occupation of Poland Kossak-Szczucka worked in the underground press: from 1939 to 1941 she was co-editor of the underground newspaper ''Polska żyje'' (Poland is Alive) and in 1941 she was co-founder of the Catholic organisation the Front of Rebirth of Poland and editor of its newspaper, ''Prawda'' (The Truth). In the underground, she used the code-name "Weronika". Despite already being a target of an intensive Gestapo manhunt, she exposed herself to the added danger of helping Jews. Her motivation was moral, humanitarian and patriotic. She regarded the Germans' actions, she said, as an offence against man and God, and their policies an affront to the ideals she espoused for an independent Poland. ==The Protest== In the summer of 1942, when the liquidation of the Warsaw Ghetto began, Kossak-Szczucka published a leaflet entitled "Protest," which was printed in 5,000 copies. In the leaflet she described in graphic terms the conditions in the Ghetto, and the horrific circumstances of the deportations then taking place. "All will perish," she wrote. "Poor and rich, old, women, men, youngsters, infants, Catholics dying with the name of Jesus and Mary together with Jews. Their only guilt is that they were born in to the Jewish nation condemned to extermination by Hitler." The world, Kossak-Szczucka wrote, was silent in the face of this atrocity. "England is silent, so is America, even the influential international Jewry, so sensitive in its reaction to any transgression against its people, is silent. Poland is silent... Dying Jews are surrounded only by a host of Pontius Pilate washing their hands in innocence." Those who are silent in the face of murder, she wrote, become accomplices the crime. Kossak-Szczucka saw this largely as an issue of religious ethics. "Our feelings toward Jews have not changed," she wrote. "We do not stop thinking of them as political, economic and ideological enemies of Poland." But, she wrote, this did not doesn't relieve Polish Catholics of their duty to oppose the crimes being committed in their country. "We are required by God to protest," she wrote. "God who forbids us to kill. We are required by out Christian consciousness. Every human being has the right to be loved by his fellow men. The blood of the defenceless cries to heaven for revange. Those who oppose our protest, are not Catholics." Kossak-Szczucka also saw the issue as one of national honour. "We do not believe that Poland can benefit from German cruelties," she wrote. "On the contrary... We know how poisoned is the fruit of the crime... Those who do not understand this, and believe that a proud and free future for Poland can be combined with acceptance of the grief of their fellow men, are neither Catholics nor Poles." ==Later career== While Kossak-Szczucka is generally credited with galvanising a united front in the struggle to help Jews, she and others were already involved in this work, either as party activists or as individuals. The aim after 1942 was to unite all these forces and link them with the resources of the Home Army (AK) and to get funds from the government-in-exile in London and other sources. In 1943 Kossak-Szczucka was arrested, but the German did not realise who she was. She was sent first to the infamous Pawiak prison and then to Auschwitz concentration camp. There she was held in the work-camp not the adjacent extermination camp where Jews were sent. She was released through the efforts of the Polish underground and returned to Warsaw. In late 1944 she participated in the Warsaw Rising. She survived that too. After the war she emigrated to United Kingdom rather than live under the postwar Polish Communist regime. Kossak-Szczucka was regarded at Poland's best historical novelist, along with Henryk Sienkiewicz and Józef Ignacy Kraszewski. Her works include ''Beatum scelus'' 1924, ''Złota wolność'' (Golden Freedom) 1928, ''Legnickie pole'' (Field of Legnica) 1930, ''Trembowla'' 1939, ''Suknia Dejaniry'' (Dejanira Dress) 1939, ''Głośni Krzyżowcy'' (Loud Crusaders) 1935, ''Król trędowaty'' (Leper King) 1936, ''Bez oręża'' (Unarmed) 1937, dealing with the Crusades, and ''Z miłości'' (From Love) 1926 and ''Szaleńcy boży'' (God's madman) 1929, on religious themes. After the war Kossak-Szczucka published ''Z otchłani Wspomnienia z łagru'' (From Abyss: Memories from the Camp) 1946, describing her experiences in Auschwitz. ''Dziedzictwo'' 1956-1967 is about the Kossak family, and ''Przymierze'' (Alliance) 1952 has biblical themes. Kossak-Szczucka also wrote also books for children and teenagers, including ''Bursztyn'' 1936 and ''Gród nad jeziorem'' (Castle at the Lake) 1938. ==Debate on Zofia Kossak-Szczucka== Since World War II writers have been puzzled about what they see as Kossak-Szczucka's contradictory views. On the one hand she is described as a Polish Catholic nationalist and an anti-Semite, something she did not in fact deny. On the other other hand, she made a genuine, if largely symbolic, appeal to the Polish national conscience to come to the aid of the Jews, and risked her life by becoming involved in practical work to save at least of a fraction of Polish Jews from the Germans. In 1995 this exchange of letters was published in the ''New York Review of Books''. To the Editors: In his absorbing essay "Adders and Other Reptiles" [NYR, May 11] Czeslaw Milosz gravely misrepresents the nature of one of Poland's leading prewar writers and co-founder of the wartime Council to Aid the Jews (Zegota), Zofia Kossak-Szczucka. Kossak-Szczucka was not just a "nationalist and a Catholic"; she was also a virulent anti-Semite. Yet her loathing for Jews clashed with her religious faith, which dictated mercy and compassion even for apostates. In September 1942, she authored a passionate appeal calling upon the Poles to help save Jews. "Whoever remains silent in the face of murder," she wrote, "becomes an accomplice to that murder." At the same time, she became active in the efforts to hide and help Jews who escaped from the ghettos and villages of Poland. Many Polish books, including ''Righteous Among Nations'', co-authored by Wladyslaw Bartoszewski (himself a member of Zegota and now Foreign Minister of Poland) and Zofia Lewin, have published the text of this leaflet, omitting, however, one crucial passage: :''Our feeling towards the Jews has not changed. We continue to regard them as political, economic, and ideological enemies of Poland. Moreover, we realize they hate us more than they hate the Germans and that they make us responsible for their misfortune. Why, and on what basis, remains a mystery of the Jewish soul. Nevertheless, this is a fact. Awareness of this fact, however, does not release us from the duty of condemning the murder.'' [1] The book by Professor Jan Blonski, which Milosz refers to, is one of the few Polish works on the Holocaust that reprints the whole text of Kossak's appeal, including the offensive passage. Most of them, such as ''Ludzie z dzielnicy zamknietej'' (People from the Closed-off District), by Ruta Sadowska (Warsaw, 1994), leave out those lines. That the lines were not meant as a stratagem for reaching her over-whelmingly Catholic cum anti-Semitic readers can be ascertained from Kossak's writings before the war. Here is a passage from an article by Kossak published in Warsaw in 1936, redolent of pathological racism: :''Jews are so terribly alien to us, alien and unpleasant, that they are a race apart. They irritate us and all their traits grate against our sensibilities. Their oriental impetuosity, argumentativeness, specific mode of thought, the set of their eyes, the shape of their ears, the winking of their eyelids, the line of their lips, everything. In families of mixed blood we detect the traces of these features to the third or fourth generation and beyond.'' [2] How Kossak-Szczucka reconciled her benign Catholic beliefs with malevolent Jew-hatred (and not, as Milosz would have it, simply with her "nationalist loyalties") and how a woman of patently racist views could devote herself to rescuing the victims of racism are questions that do not lend themselves to easy explanations. What a pity that Czeslaw Milosz, with his unique sensitivity to the complexities of Eastern Europe, did not confront the troubling complexity of Zofia Kossak-Szczucka. Abraham Brumberg
Chevy Chase, Maryland ''Czeslaw Milosz replies'' Mr Brumberg seems to reproach me for having limited myself, in my review, to saying: "National loyalties bound her to her ideological brethren who maintained that the Jews are enemies of Poland," instead of stressing her personal anti-Semitic convictions. Personally I prefer to believe that an odious doctrine, including that of the nationalist, anti-Semitic right, does not always have power over deeper human motivations. Professor Jan Blonski devotes an entire chapter of his book to Zofia Kossak-Szczucka's anti-Semitism and her actions as a rescuer. He says: "I feel bound to state that Zofia Kossak-Szczucka did commit herself vigorously to helping her 'enemies' and that several dozen Jews—if not more—directly owed or owe their lives to her. Such courage and self-sacrifice make any kind of ad personam criticism improper." Therefore Professor Blonski tries to explain, on a larger than purely personal level, the paradox by which anti-Semitism is combined with a willingness to risk one's life to save Jews. He puts forward some historical explanations that are connected with the long history of cohabitation of Poles and Jews; but basically he is faced with an enigma. So am I, and Mr. Brumberg should not expect from me more than I can offer, since we are concerned here with a secret of the human conscience. ==Notes== [1] For the full text, see ''The Jews of Warsaw, 1939-1944'', by Israel Gutman (Indiana University Press, 1985). [2] "Nie istnieja sytuacje bez wyjscia," (There are no insoluable situations) Kultura, Warsaw, September 27, cited by Anna Landau-Czajka, "Image of the Jew in the Catholic Press," in ''Jews in Independent Poland 1918-1939'', edited by Antony Polonsky et al., 1995, pp. 165-166. (New York Review of Books, Vol 42, No 11, 22 June 1995) ==External links== * [http://sources.wikipedia.org/wiki/Protest_of_Zofia_Kossak-Szczucka Protest of Zofia Kossak-Szczucka] complete English text of the protest on Wikisource 1890 births 1968 deaths People who helped Jews during the Holocaust Nazi concentration camp survivors Polish resistance fighters Polish World War II people
This article needs more biographical material. There is a huge amount of online material about her but it is all in Polish and seems mainly to do with her literary career. User:Adam Carr 05:44, 2 Nov 2003 (UTC) I don't understand what they don't understand. Normal people, tried alwys to have normal lives. The people of idea, like Zofia Kossak, in addition, convinced on their moral superiority, were the only one that could have risked their lives for rescuing Jews. That doesn't really matter, what kind of idea do you have if you are a men of idea. I think she was consistent Christian in both shes faces. For example, Milosz is not a men of any idea, I have doubt, how he earned his Yad Vashem tree (I didn't find any info about it). He always underlined his desire to be alive, that overwhelmed him during the war. User:AM I have pulled out Bartoszewski's ''The Warsaw Ghetto: A Christian's Testimony'' to see if I can dig up some other material about her. I have the Protest here in English, but I don't know if it belongs on Wikipedia. What is interesting though is that her name is given as Kossak-Szatkowska throughout. Might be worth a check. User:Danny 10:55, 5 Nov 2003 (UTC) Her name is Kossak. first husband was Szczucki, second husband is Szatkowski. I thought i mentioned that in article??? user:szopen ---- User:Angela has given me the following advice on the text of the Protest: :Hi Adam, the work on the translation is great but WP:WWIN. It really needs to be placed at [http://ps.wikipedia.org/ Wikisource]. Are you aware of the discussion of the same article at the Polish Wikipedia? It is at :pl:Dyskusja_%C5%BAr%C3%B3de%C5%82:Protest_Zofii_Kossak-Szczuckiej if you are interested. I was not able to understand the whole discussion but it seems to have been decided to implement a Źródła (Sources) namespace instead of moving the text to Wikisource. I was speaking to Taw about it and it seems the namespace is preferred over ps because the interface of ps is in English. I think the article on the English Wikipedia should be an explanation of what the document is with a link to the full text at the Wikisource address. I appreciate the work that you and AM are putting into the translation, but it is best that this is moved to a proper location. User:Angela 21:37, Nov 5, 2003 (UTC) Following this advice, I have put a summary of the Protest into the main article, and deleted the link to the article Protest of Zofia Kossak-Szczucka, which will soon be deleted. If the full English text is placed at Wikisource that can be linked from the main article. User:Adam Carr 08:26, 6 Nov 2003 (UTC) I put the protest to the wikisource. Your interpretation of the Protests is very questionable. More power somebody has, he has more responsiblity. America and England are then the main culprits. Have you heard discussion over bombing the Auschwitz? This was a personal decision of Roosevelt not to bomb the death camps. If you think otherwise, please provide an evidence, what America, England did to prevent the holocaust?User:AM The reference is not to the Allies but to the "silence of world Jewry", which is not correct. She cannot have known from Warsaw what "world Jewry" was saying or doing. User:Adam Carr 11:45, 6 Nov 2003 (UTC) My question has not been answered. You are cutting the England and America phrase out and make uppercase Even, that in original is lowercase, because, as Poles(and Jews) saw it, those countries did nothing to prevent, and didn't in fact react. So what, your anglosaxon POV do not let you say, that Americans were also guilty of voidness???User:AM The reference is to whole world, including weven national Jewry. --szopen I really have no idea what you are talking about here. It was Zofia K, not me, who mentioned the US and Britain. : When I compared versions, I found that you put Jewry and deleted US, Britain. Am I wrong? User:AM I don't see what the debate about whether the Allies could or should have prevented or stopped the Holocaust has got to do with this article. : The silence of the world in the face of crime is one of the most important points of the protest!User:AM ''My point'' was that there was no way ZK could have known, in Warsaw in 1942, what was going on in Washington or London or what "world Jewry" was doing. But it is a minor point and I am quite happy to have the line deleted. User:Adam Carr 13:41, 6 Nov 2003 (UTC) Mrs Kossak didn't hear bombs exploding at the death camps, and this was very important message. \"Those who are silent in the face of murder, she wrote, become accomplices the crime\" By the way, do you know that recently NYT and Polish newspaper simultanously published the protest? Nevertheless in the english version 1 paragraph was omitted. Your inteligence to find out which. The same, you tried to omit. User:AM ---- I did't "try to omit" anything. I edited the text of the Protest to fit into this article. This article, let me remind you, is about a Pole who tried to help the Jews, which was why I wrote it - because I wanted to demonstrate that I do not have a one-sided view about Poland and anti-Semitism. That's also why I wrote Jan Karsky. Now I am accused of censoring the text. My suspicion is that AM's enthusiam for the allged failure of the Allies to "stop the Holocaust" is an exercise in Polish guilt-displacement. If even the Allies "failed to stop the Holocaust," he thinks, then that takes the heat off Polish anti-Semitism. : This exactly other way around, I think. Everybody knows that Poles were powerless in 1942. There is no responsibility without the power. (Any reasonable person understands that it is impossible to hide 3 mil people.) Americans had a power, yet they did nothing. Instead there is an odd discussion about, what Poles could have done, and this is clear guilt-displacement on the side of people that had an influence. User:AM :: Other then that, I don't believe in the group responsibility theory, so if somebody is an American 2003 he is not responsible for the voidness of the American government in 1943 in the face of Holocaust.User:AM This issue is not relevant to the central point of the article - what ZK said about the Jews and what she did to help them. That's why I omitted it, but I have no objection to putting it back in. User:Adam Carr 23:00, 6 Nov 2003 (UTC) ---- I'm slightly confused as to what is going on now. Why has Wikisource:Protest of Zofia Kossak-Szczucka been created? There is no such namespace on the English Wikipedia, nor should there be one. We have [http://ps.wikipedia.org/ ps.wikipedia.org] for source texts, and the Protest text exists there in both English and Polish. [http://ps.wikipedia.org/wiki.cgi?Protest_of_Zofia_Kossak-Szczucka]. The Protest of Zofia Kossak-Szczucka article is now just a stub linking to the Wikisource version on ps. It may be better to move that information here instead and then redirect Protest of Zofia Kossak-Szczucka here. However, I think the Wikisource:Protest of Zofia Kossak-Szczucka one needs to be deleted as not only is it a duplicate, it is implying we have such a namespace which will only lead to confusion in the future. I intend to list it for VfD soon if there are no reasons given for keeping it. User:Angela 01:35, Nov 7, 2003 (UTC) Angela, I think we thought that's where you wanted it put (see quoted Angela text above). Please put it wherever you think it ought to be, and delete the other/s. User:Adam Carr 02:05, 7 Nov 2003 (UTC) :Ok, well there's still one at Protest of Zofia Kossak-Szczucka, but I've deleted the strange namespace one. User:Angela 02:12, Nov 7, 2003 (UTC)
See other meanings of words starting from letter:
Words begining with Zofia_Kossak-Szczucka:
Zofia_Kossak-Szczucka
Zofia_Kossak-Szczucka
Zofia Kossak-Szczucka
Zofia Kossak-Szczucka (1890 - 1968), Poland author and resistance fighter, is best known for her wartime efforts to help Polish Jews. She was a founder of the wartime Polish organisation Zegota, set up to assist Polish Jews escape from the Holocaust. In 1943 she was arrested and sent to Auschwitz, but survived the war. ==Writer and activist== Zofia Kossak was a grandchild of the Polish painter Juliusz Kossak. She married twice, and kept the name Szczucka from her first marriage. She was associated with the Czartak literary group, and wrote mainly for the Catholic press. In 1936 she received the Złoty Wawrzyn (Golden Laurel) from the Polish Acedemy of Literature. During the German occupation of Poland Kossak-Szczucka worked in the underground press: from 1939 to 1941 she was co-editor of the underground newspaper ''Polska żyje'' (Poland is Alive) and in 1941 she was co-founder of the Catholic organisation the Front of Rebirth of Poland and editor of its newspaper, ''Prawda'' (The Truth). In the underground, she used the code-name "Weronika". Despite already being a target of an intensive Gestapo manhunt, she exposed herself to the added danger of helping Jews. Her motivation was moral, humanitarian and patriotic. She regarded the Germans' actions, she said, as an offence against man and God, and their policies an affront to the ideals she espoused for an independent Poland. ==The Protest== In the summer of 1942, when the liquidation of the Warsaw Ghetto began, Kossak-Szczucka published a leaflet entitled "Protest," which was printed in 5,000 copies. In the leaflet she described in graphic terms the conditions in the Ghetto, and the horrific circumstances of the deportations then taking place. "All will perish," she wrote. "Poor and rich, old, women, men, youngsters, infants, Catholics dying with the name of Jesus and Mary together with Jews. Their only guilt is that they were born in to the Jewish nation condemned to extermination by Hitler." The world, Kossak-Szczucka wrote, was silent in the face of this atrocity. "England is silent, so is America, even the influential international Jewry, so sensitive in its reaction to any transgression against its people, is silent. Poland is silent... Dying Jews are surrounded only by a host of Pontius Pilate washing their hands in innocence." Those who are silent in the face of murder, she wrote, become accomplices the crime. Kossak-Szczucka saw this largely as an issue of religious ethics. "Our feelings toward Jews have not changed," she wrote. "We do not stop thinking of them as political, economic and ideological enemies of Poland." But, she wrote, this did not doesn't relieve Polish Catholics of their duty to oppose the crimes being committed in their country. "We are required by God to protest," she wrote. "God who forbids us to kill. We are required by out Christian consciousness. Every human being has the right to be loved by his fellow men. The blood of the defenceless cries to heaven for revange. Those who oppose our protest, are not Catholics." Kossak-Szczucka also saw the issue as one of national honour. "We do not believe that Poland can benefit from German cruelties," she wrote. "On the contrary... We know how poisoned is the fruit of the crime... Those who do not understand this, and believe that a proud and free future for Poland can be combined with acceptance of the grief of their fellow men, are neither Catholics nor Poles." ==Later career== While Kossak-Szczucka is generally credited with galvanising a united front in the struggle to help Jews, she and others were already involved in this work, either as party activists or as individuals. The aim after 1942 was to unite all these forces and link them with the resources of the Home Army (AK) and to get funds from the government-in-exile in London and other sources. In 1943 Kossak-Szczucka was arrested, but the German did not realise who she was. She was sent first to the infamous Pawiak prison and then to Auschwitz concentration camp. There she was held in the work-camp not the adjacent extermination camp where Jews were sent. She was released through the efforts of the Polish underground and returned to Warsaw. In late 1944 she participated in the Warsaw Rising. She survived that too. After the war she emigrated to United Kingdom rather than live under the postwar Polish Communist regime. Kossak-Szczucka was regarded at Poland's best historical novelist, along with Henryk Sienkiewicz and Józef Ignacy Kraszewski. Her works include ''Beatum scelus'' 1924, ''Złota wolność'' (Golden Freedom) 1928, ''Legnickie pole'' (Field of Legnica) 1930, ''Trembowla'' 1939, ''Suknia Dejaniry'' (Dejanira Dress) 1939, ''Głośni Krzyżowcy'' (Loud Crusaders) 1935, ''Król trędowaty'' (Leper King) 1936, ''Bez oręża'' (Unarmed) 1937, dealing with the Crusades, and ''Z miłości'' (From Love) 1926 and ''Szaleńcy boży'' (God's madman) 1929, on religious themes. After the war Kossak-Szczucka published ''Z otchłani Wspomnienia z łagru'' (From Abyss: Memories from the Camp) 1946, describing her experiences in Auschwitz. ''Dziedzictwo'' 1956-1967 is about the Kossak family, and ''Przymierze'' (Alliance) 1952 has biblical themes. Kossak-Szczucka also wrote also books for children and teenagers, including ''Bursztyn'' 1936 and ''Gród nad jeziorem'' (Castle at the Lake) 1938. ==Debate on Zofia Kossak-Szczucka== Since World War II writers have been puzzled about what they see as Kossak-Szczucka's contradictory views. On the one hand she is described as a Polish Catholic nationalist and an anti-Semite, something she did not in fact deny. On the other other hand, she made a genuine, if largely symbolic, appeal to the Polish national conscience to come to the aid of the Jews, and risked her life by becoming involved in practical work to save at least of a fraction of Polish Jews from the Germans. In 1995 this exchange of letters was published in the ''New York Review of Books''. To the Editors: In his absorbing essay "Adders and Other Reptiles" [NYR, May 11] Czeslaw Milosz gravely misrepresents the nature of one of Poland's leading prewar writers and co-founder of the wartime Council to Aid the Jews (Zegota), Zofia Kossak-Szczucka. Kossak-Szczucka was not just a "nationalist and a Catholic"; she was also a virulent anti-Semite. Yet her loathing for Jews clashed with her religious faith, which dictated mercy and compassion even for apostates. In September 1942, she authored a passionate appeal calling upon the Poles to help save Jews. "Whoever remains silent in the face of murder," she wrote, "becomes an accomplice to that murder." At the same time, she became active in the efforts to hide and help Jews who escaped from the ghettos and villages of Poland. Many Polish books, including ''Righteous Among Nations'', co-authored by Wladyslaw Bartoszewski (himself a member of Zegota and now Foreign Minister of Poland) and Zofia Lewin, have published the text of this leaflet, omitting, however, one crucial passage: :''Our feeling towards the Jews has not changed. We continue to regard them as political, economic, and ideological enemies of Poland. Moreover, we realize they hate us more than they hate the Germans and that they make us responsible for their misfortune. Why, and on what basis, remains a mystery of the Jewish soul. Nevertheless, this is a fact. Awareness of this fact, however, does not release us from the duty of condemning the murder.'' [1] The book by Professor Jan Blonski, which Milosz refers to, is one of the few Polish works on the Holocaust that reprints the whole text of Kossak's appeal, including the offensive passage. Most of them, such as ''Ludzie z dzielnicy zamknietej'' (People from the Closed-off District), by Ruta Sadowska (Warsaw, 1994), leave out those lines. That the lines were not meant as a stratagem for reaching her over-whelmingly Catholic cum anti-Semitic readers can be ascertained from Kossak's writings before the war. Here is a passage from an article by Kossak published in Warsaw in 1936, redolent of pathological racism: :''Jews are so terribly alien to us, alien and unpleasant, that they are a race apart. They irritate us and all their traits grate against our sensibilities. Their oriental impetuosity, argumentativeness, specific mode of thought, the set of their eyes, the shape of their ears, the winking of their eyelids, the line of their lips, everything. In families of mixed blood we detect the traces of these features to the third or fourth generation and beyond.'' [2] How Kossak-Szczucka reconciled her benign Catholic beliefs with malevolent Jew-hatred (and not, as Milosz would have it, simply with her "nationalist loyalties") and how a woman of patently racist views could devote herself to rescuing the victims of racism are questions that do not lend themselves to easy explanations. What a pity that Czeslaw Milosz, with his unique sensitivity to the complexities of Eastern Europe, did not confront the troubling complexity of Zofia Kossak-Szczucka. Abraham Brumberg
Chevy Chase, Maryland ''Czeslaw Milosz replies'' Mr Brumberg seems to reproach me for having limited myself, in my review, to saying: "National loyalties bound her to her ideological brethren who maintained that the Jews are enemies of Poland," instead of stressing her personal anti-Semitic convictions. Personally I prefer to believe that an odious doctrine, including that of the nationalist, anti-Semitic right, does not always have power over deeper human motivations. Professor Jan Blonski devotes an entire chapter of his book to Zofia Kossak-Szczucka's anti-Semitism and her actions as a rescuer. He says: "I feel bound to state that Zofia Kossak-Szczucka did commit herself vigorously to helping her 'enemies' and that several dozen Jews—if not more—directly owed or owe their lives to her. Such courage and self-sacrifice make any kind of ad personam criticism improper." Therefore Professor Blonski tries to explain, on a larger than purely personal level, the paradox by which anti-Semitism is combined with a willingness to risk one's life to save Jews. He puts forward some historical explanations that are connected with the long history of cohabitation of Poles and Jews; but basically he is faced with an enigma. So am I, and Mr. Brumberg should not expect from me more than I can offer, since we are concerned here with a secret of the human conscience. ==Notes== [1] For the full text, see ''The Jews of Warsaw, 1939-1944'', by Israel Gutman (Indiana University Press, 1985). [2] "Nie istnieja sytuacje bez wyjscia," (There are no insoluable situations) Kultura, Warsaw, September 27, cited by Anna Landau-Czajka, "Image of the Jew in the Catholic Press," in ''Jews in Independent Poland 1918-1939'', edited by Antony Polonsky et al., 1995, pp. 165-166. (New York Review of Books, Vol 42, No 11, 22 June 1995) ==External links== * [http://sources.wikipedia.org/wiki/Protest_of_Zofia_Kossak-Szczucka Protest of Zofia Kossak-Szczucka] complete English text of the protest on Wikisource 1890 births 1968 deaths People who helped Jews during the Holocaust Nazi concentration camp survivors Polish resistance fighters Polish World War II people
Zofia Kossak-Szczucka
This article needs more biographical material. There is a huge amount of online material about her but it is all in Polish and seems mainly to do with her literary career. User:Adam Carr 05:44, 2 Nov 2003 (UTC) I don't understand what they don't understand. Normal people, tried alwys to have normal lives. The people of idea, like Zofia Kossak, in addition, convinced on their moral superiority, were the only one that could have risked their lives for rescuing Jews. That doesn't really matter, what kind of idea do you have if you are a men of idea. I think she was consistent Christian in both shes faces. For example, Milosz is not a men of any idea, I have doubt, how he earned his Yad Vashem tree (I didn't find any info about it). He always underlined his desire to be alive, that overwhelmed him during the war. User:AM I have pulled out Bartoszewski's ''The Warsaw Ghetto: A Christian's Testimony'' to see if I can dig up some other material about her. I have the Protest here in English, but I don't know if it belongs on Wikipedia. What is interesting though is that her name is given as Kossak-Szatkowska throughout. Might be worth a check. User:Danny 10:55, 5 Nov 2003 (UTC) Her name is Kossak. first husband was Szczucki, second husband is Szatkowski. I thought i mentioned that in article??? user:szopen ---- User:Angela has given me the following advice on the text of the Protest: :Hi Adam, the work on the translation is great but WP:WWIN. It really needs to be placed at [http://ps.wikipedia.org/ Wikisource]. Are you aware of the discussion of the same article at the Polish Wikipedia? It is at :pl:Dyskusja_%C5%BAr%C3%B3de%C5%82:Protest_Zofii_Kossak-Szczuckiej if you are interested. I was not able to understand the whole discussion but it seems to have been decided to implement a Źródła (Sources) namespace instead of moving the text to Wikisource. I was speaking to Taw about it and it seems the namespace is preferred over ps because the interface of ps is in English. I think the article on the English Wikipedia should be an explanation of what the document is with a link to the full text at the Wikisource address. I appreciate the work that you and AM are putting into the translation, but it is best that this is moved to a proper location. User:Angela 21:37, Nov 5, 2003 (UTC) Following this advice, I have put a summary of the Protest into the main article, and deleted the link to the article Protest of Zofia Kossak-Szczucka, which will soon be deleted. If the full English text is placed at Wikisource that can be linked from the main article. User:Adam Carr 08:26, 6 Nov 2003 (UTC) I put the protest to the wikisource. Your interpretation of the Protests is very questionable. More power somebody has, he has more responsiblity. America and England are then the main culprits. Have you heard discussion over bombing the Auschwitz? This was a personal decision of Roosevelt not to bomb the death camps. If you think otherwise, please provide an evidence, what America, England did to prevent the holocaust?User:AM The reference is not to the Allies but to the "silence of world Jewry", which is not correct. She cannot have known from Warsaw what "world Jewry" was saying or doing. User:Adam Carr 11:45, 6 Nov 2003 (UTC) My question has not been answered. You are cutting the England and America phrase out and make uppercase Even, that in original is lowercase, because, as Poles(and Jews) saw it, those countries did nothing to prevent, and didn't in fact react. So what, your anglosaxon POV do not let you say, that Americans were also guilty of voidness???User:AM The reference is to whole world, including weven national Jewry. --szopen I really have no idea what you are talking about here. It was Zofia K, not me, who mentioned the US and Britain. : When I compared versions, I found that you put Jewry and deleted US, Britain. Am I wrong? User:AM I don't see what the debate about whether the Allies could or should have prevented or stopped the Holocaust has got to do with this article. : The silence of the world in the face of crime is one of the most important points of the protest!User:AM ''My point'' was that there was no way ZK could have known, in Warsaw in 1942, what was going on in Washington or London or what "world Jewry" was doing. But it is a minor point and I am quite happy to have the line deleted. User:Adam Carr 13:41, 6 Nov 2003 (UTC) Mrs Kossak didn't hear bombs exploding at the death camps, and this was very important message. \"Those who are silent in the face of murder, she wrote, become accomplices the crime\" By the way, do you know that recently NYT and Polish newspaper simultanously published the protest? Nevertheless in the english version 1 paragraph was omitted. Your inteligence to find out which. The same, you tried to omit. User:AM ---- I did't "try to omit" anything. I edited the text of the Protest to fit into this article. This article, let me remind you, is about a Pole who tried to help the Jews, which was why I wrote it - because I wanted to demonstrate that I do not have a one-sided view about Poland and anti-Semitism. That's also why I wrote Jan Karsky. Now I am accused of censoring the text. My suspicion is that AM's enthusiam for the allged failure of the Allies to "stop the Holocaust" is an exercise in Polish guilt-displacement. If even the Allies "failed to stop the Holocaust," he thinks, then that takes the heat off Polish anti-Semitism. : This exactly other way around, I think. Everybody knows that Poles were powerless in 1942. There is no responsibility without the power. (Any reasonable person understands that it is impossible to hide 3 mil people.) Americans had a power, yet they did nothing. Instead there is an odd discussion about, what Poles could have done, and this is clear guilt-displacement on the side of people that had an influence. User:AM :: Other then that, I don't believe in the group responsibility theory, so if somebody is an American 2003 he is not responsible for the voidness of the American government in 1943 in the face of Holocaust.User:AM This issue is not relevant to the central point of the article - what ZK said about the Jews and what she did to help them. That's why I omitted it, but I have no objection to putting it back in. User:Adam Carr 23:00, 6 Nov 2003 (UTC) ---- I'm slightly confused as to what is going on now. Why has Wikisource:Protest of Zofia Kossak-Szczucka been created? There is no such namespace on the English Wikipedia, nor should there be one. We have [http://ps.wikipedia.org/ ps.wikipedia.org] for source texts, and the Protest text exists there in both English and Polish. [http://ps.wikipedia.org/wiki.cgi?Protest_of_Zofia_Kossak-Szczucka]. The Protest of Zofia Kossak-Szczucka article is now just a stub linking to the Wikisource version on ps. It may be better to move that information here instead and then redirect Protest of Zofia Kossak-Szczucka here. However, I think the Wikisource:Protest of Zofia Kossak-Szczucka one needs to be deleted as not only is it a duplicate, it is implying we have such a namespace which will only lead to confusion in the future. I intend to list it for VfD soon if there are no reasons given for keeping it. User:Angela 01:35, Nov 7, 2003 (UTC) Angela, I think we thought that's where you wanted it put (see quoted Angela text above). Please put it wherever you think it ought to be, and delete the other/s. User:Adam Carr 02:05, 7 Nov 2003 (UTC) :Ok, well there's still one at Protest of Zofia Kossak-Szczucka, but I've deleted the strange namespace one. User:Angela 02:12, Nov 7, 2003 (UTC)
See other meanings of words starting from letter:
Z
ZA | ZB | ZC | ZD | ZE | ZF | ZG | ZH | ZI | ZJ | ZK | ZL | ZM | ZN | ZO | ZP | ZR | ZS | ZT | ZU | ZW | ZX | ZY |Words begining with Zofia_Kossak-Szczucka:
Zofia_Kossak-Szczucka
Zofia_Kossak-Szczucka
These materials are based on Wikipedia and licensed under the GNU FDL
YouTube.com videos better site than Turbo Tax 2007
