Prostitutes Gostynin,

Their blood bubbled through their veins like wine, and I could hear it singing. Army Surprop being demonstrated in the "little ghetto" by Mr.

Where Do I Come From? A Journey into the Consciousness E. Ilan Sheinfeld - Reviving Ghosts B. To Breed the Nazi Beast B. On that soil they created a rich and colorful world, which was heterogeneous in its way of life: pious and secular, religious and assimilated, intellectual and merchant, poor and wealthy, very diversified and vivid.

That world was eliminated during World War II. Nevertheless, Poland today is not only a huge cemetery of the Jewish people but it is also full of cultural and spiritual remnants, which demonstrate the long Jewish existence Prostitutes Gostynin that place. However, the end of the Polish Jewry was elimination and Prostitutes Gostynin redemption, and that fact painted in black the whole previous hundreds of years of vivid Jewish presence.

This book is one more voice in the discussion about the relations between Poles and Jews, as it is reflected in Hebrew literature written in Israel in Prostitutes Gostynin last few decades. I need not add that literature is only one aspect of the complicated and multicolored Prostitutes Gostynin, which constitutes the Polish-Jewish relationship.

What kind of images Prostitutes Gostynin Poland and Poles do Israeli writers have who were born in Poland but left it when they were youngsters, or even little children, and hardly know Polish, and, what might be even more intriguing, what kind of portraits of Poland and Poles are carried in the hearts of Israeli writers who were not born there, and who do not speak Polish and are not directly familiar with Polish culture?

At any rate, Prostitutes Gostynin and Poles in those writings are more myth than reality. Prostitutes Gostynin is depicted as a place of legends, tales, collective memories, but not a living place.

In contrast to the Zionist ideology, reflected also in Israeli literature, that had the aspiration to create the Jews anew, to cut them off altogether from the Diaspora, Prostitutes Gostynin as well as mentally, Israeli literature in recent years, again reflecting social changes, is characterized by a Prostitutes Gostynin of searching for lost roots, Prostitutes Gostynin mostly lead outside of Israel.

In the texts I will discuss in this book we Prostitutes Gostynin see again and again that the writers are motivated by feelings of Prostitutes Gostynin, of lacking roots, of damaged identity with many black holes that have to be filled.

Perhaps the Zionist mistake Prostitutes Gostynin the naive thought that human beings can be created ex nihilo; that it is possible to cut people off from their environment physical, mental, and cultural and shape a whole new identity based more on myths and wishes than on solid ground.

No wonder then that one of Prostitutes Gostynin narrators implies that the Israelis are Prostitutes Gostynin the Diaspora in their Prostitutes Gostynin and soul. This work is the first attempt to classify and schematize the subject: Poland and Poles in Hebrew literature in Israel, Prostitutes Gostynin consequently, secondary literature about it hardly exists, apart from a few Prostitutes Gostynin studies, articles and reviews, Prostitutes Gostynin are related. Therefore, the current work is based mainly on the texts themselves.

I considered almost any literary text that was written in Hebrew in the last decades, fictional and documentary, which relate, in one way or another, to Poland or Poles. I omitted only a few, which I consider as insignificant either for their literary value, or their possible contribution to my study.

Although a secondary bibliography concerning my direct topic hardly exists, the last chapter takes into consideration the vast literature of the last years, written about the Holocaust literature.

What images and views do the children of the survivors have? Their parents were uprooted, but continued to carry that land in their hearts and bequeathed it their offspring. What was told clearly and openly and Prostitutes Gostynin was transferred through silence?

In the present work I want to look at Poland as a myth, Poland as it is depicted through stereotypes and prejudices, through warm memories and yearnings for what has gone forever, in short an imagined land.

I am also interested in the encounter of all those images with the real place — Poland of Prostitutes Gostynin last twenty to thirty years.

One of the writers, whom I portray in detail, is Eleonora Lev who was born in Poland but left it as a six-year-old in In her book, which describes a journey to Poland in ,4 she writes clearly about two images of Poland she had before coming back to her Prostitutes Gostynin soil: the private, from her childhood, thin as a memory of a dream, and the mythical, more sharp and dense than life itself, a product of her long years away from that country. Yoram Bronowski was a journalist, an essayist, and a brilliant translator of several languages, among them Polish.

Bronowski was born in Poland in he died inand his family Prostitutes Gostynin to Israel in Although on leaving Poland he was still a child, he never ceased to be interested in Polish literature, and was involved in Polish cultural events Prostitutes Gostynin Israel for many years.

There is no doubt that he was one of the most devoted advocates of Prostitutes Gostynin culture and literature in Israel. He confesses that although he was born in Poland and speaks the language he was astonished to discover, on his first trip to Poland, how little he knew about the country, the society and its culture, and how unsafe, even for himself, were the prejudices and the ignorance within the attempt to comprehend the complexity of Poland.

After that visit he made an effort to study the subject, and he discovered that in order to understand the Jewish Poland one should study the non-Jewish one, since the history of both nations is interwoven. They Prostitutes Gostynin see the fact that the Poles were also victims of Germany. Bronowski is very severe in his accusations against the Israelis; in some cases he is right, and in Prostitutes Gostynin present work some manifestations of that attitude are discussed.

Nevertheless, some of the writers who are considered here, overcame the stereotypical way of looking at the country, and do perceive Poland in its complexity. In order to examine the task outlined above, I chose various genres of literature.

In this work Prostitutes Gostynin dealt only with prose and not poetry, which deserves separate research. There are two reasons for this: firstly, I wanted to deal with texts that are saying something interesting and significant about the question at the heart of this work, so the genre of writing was secondary in my considerations; the content was valuable and important rather than the structure. Secondly, most of the literature which deals Prostitutes Gostynin the Holocaust and therefore, unavoidably deals with Poland, is a kind which is characterized and defined as multi-genre, Prostitutes Gostynin mixture of styles with a great deal of documentary approach.

It is Prostitutes Gostynin to add that this work is not an anthology, so I did not consider all the Hebrew literary texts that mention Poland, or all the texts by writers who were born and grew up in Poland, lived there before World Prostitutes Gostynin II, and in their prose depict Prostitutes Gostynin world. Prostitutes Gostynin preferred texts which portray the images and impressions of writers who did not live in Poland during their adult life, and did not have contact with Prostitutes Gostynin Polish reality, and texts which treat Poland as the setting for Prostitutes Gostynin plots.

In the first chapter I portray different kinds of journeys to Poland in Israeli literature, journeys which Prostitutes Gostynin characterized mainly by the search Prostitutes Gostynin a world that does not exist any more. The second chapter deals Prostitutes Gostynin 6 For Holocaust poetry look e. These writers symbolize the special situation of Jewish writers in Poland at the end of the 19th century and the beginning of the 20 th century, for whom the choice of their literary language was interwoven with questions of self-definition and self-identity.

The third chapter deals with Bruno Schulz, the well-known Polish-Jewish writer, as a fictional character in current Hebrew prose. The fourth chapter depicts the work of two Prostitutes Gostynin writers who were born in Poland, and lived there long enough to be familiar with the Polish language and culture.

For these writers Poland is not a fictional place but a real and familiar environment. The fifth chapter describes two completely different novels which have one interesting thing in common: in both, Polish Gentiles are carriers of Prostitutes Gostynin memory of the Jewish People, who have vanished from Prostitutes Gostynin world.

When Jews or Israelis do not want to remember their past and heritage, then Poles do it for them. In Prostitutes Gostynin sixth chapter I deal with two Israeli writers who, as they describe Poland Prostitutes Gostynin Poles in their writings, struggle with stereotypes, try to overcome them, and, mostly, are defeated by them. On the one hand, a kind of Hassidic tale, which recreates a world of small Shtetl with its simple Prostitutes Gostynin community, and on the other hand, a tale of assimilated Jews, a well educated elite who are described as Europeans par excellence.

Poland is not a normal place for Jews and Israelis; they cannot be indifferent to it, they come to the place loaded with knowledge and emotional burdens. Finally, a few technical remarks: references to the sources are Prostitutes Gostynin in the body of the text, while references to the secondary bibliography are in footnotes.

However, not much has been written about the other stories and novels Prostitutes Gostynin I dealt with, so, I used any publication which could be found. Concerning the Hebrew sources, if the name of the translator is not indicated in the bibliography then the translations are mine. Regarding Polish words and names of places, I wrote the names in Polish unless there is an official English name e.

A few stories by Borowski and a novel by Wojdowski are available in Hebrew; nevertheless, they are not referred to, either by Israeli writers or by Israeli Prostitutes Gostynin. A person Prostitutes Gostynin decides to travel to Poland is not simply a tourist who wants to explore unknown places, climates, customs, works of Prostitutes Gostynin etc.

A journey to Poland in Israeli literature is a very loaded one. The narrator is not an ignorant traveler who is going to a place he does not know anything about, or to a place he has not seen before. The narrator who travels to Poland was Prostitutes Gostynin before, even Prostitutes Gostynin not physically, Prostitutes Gostynin was there psychologically. Even if he was born in Israel and has never been to Poland before, he comes to Prostitutes Gostynin full of knowledge, stories, stereotypes, prejudices, Prostitutes Gostynin, pictures, smells, memories, nostalgia, pain and horror.

In this respect, even for those who were not born in Poland, the journey to Poland is a return. In some cases the narrator comes back to the familiar, and his previous Prostitutes Gostynin of the place is confirmed. Or he sees only what he was looking for in the first place, and does not allow reality to change that picture. In other cases, facing the familiar, the narrator creates his images, his memories, his consciousness, and, actually, his past anew.

Sometimes, the traveler returns in order to see a concrete picture and to go through the expected experiences, Prostitutes Gostynin comes across other unexpected scenes and experiences. Poland for the Israeli traveler is a combination of visible and invisible cities. But even the visible cities and towns, whose names are written on signposts, crossroads, or at railway stations, have turned into memorial sites and graveyards for real Jewish lives.

Therefore, the core of the journey to Poland is remembering and imagining, the visualization of what was silenced and wiped out. I'll Prostitutes Gostynin to show what Prostitutes Gostynin journeys, or returns, by completely different individuals, have in common, but also how they differ from one another.

She testifies that for a young woman alone, with an Israeli passport at that time, it was an extremely difficult journey. She writes that she had to find out everything how Prostitutes Gostynin get there, where to go etc.

This point is very important because the use of banal ready-made language actually shapes the way people think and the way they feel. This explains the fact that though now a days so many Israelis visit Poland, their impressions, stories, and manner of talking is so similar, as if they all had one identical experience. Only a few find their own, individual, and unique way to describe their encounter with Poland and Prostitutes Gostynin the Jewish past there.

However, for Govrin the journey to Poland was preceded by an earlier journey, in her childhood in the Israel of the fifties. For Govrin the beginning of her journey, which is actually a journey that every child takes, was into a time before she was born, to the unknown past of her parents, to the mystery of her birth.

Why exactly in her school? We can see that in her mind the Holocaust and Krakow were completely disconnected, as if they had nothing in common. In Europe she felt mature enough to understand the complexity of the past, and of history.

Only Prostitutes Gostynin Europe the Israeli dimension of her identity was lessened while the Jewish dimension was intensified, and with that dimension she could identify herself to a Prostitutes Gostynin extent, particularly with her European parents, but also with the whole Jewish history in the Diaspora. In Israel, Prostitutes Gostynin after the Six Days War, the division between good and evil was most simple and clear, and was recruited to serve ideology. Israeli society emphasized more the heroic aspect, for example, the Warsaw ghetto uprising, than the elimination of the Jewish people in Europe.

It was much easier to identify with warriors than with helpless victims. She came to realize that in every human being there is the potential Prostitutes Gostynin become either Prostitutes Gostynin victim or a murderer, as both are Prostitutes Gostynin together, and separating them is possible only by daily, fully conscious hard work. Furthermore, she also understood that it is impossible to hide Prostitutes Gostynin behind collective and ready-made definitions of memories. She had to find her own way alone, to create her own memory by herself.

As had been said earlier, Poland and Krakow were not real places, but as far away from her as the moon. However, she came across a few events, which made her think Prostitutes Gostynin they might be real places, in which real people are living. Is it a place where people live? All these are later Prostitutes Gostynin which she wrote in We know about her actual journey from a letter she wrote to her parents in Novemberimmediately after her return Consequently, her impressions are very vivid, fresh and intimate.

The week in Poland felt like years and Prostitutes Gostynin the Prostitutes Gostynin time like a moment. Relieved to have come back, she recalls how before she took the journey, she was hoping that something would stop her, that the voyage would not happen, that the iron curtain would block her way. And even in the bus from the plane to the airport in Warsaw, she still could not believe that she was there. Fear is Prostitutes Gostynin permanent companion Prostitutes Gostynin her trip.

The secret mission, or the secret target place is, naturally, Krakow. What was once a mysterious place, not real, not concrete, is presented to her eyes, ears, nose, to all her senses.

Still, here? She goes to the cemetery, a place where she feels, at last, permitted to enter, not undercover, after all she has a concrete address, the family graves, but the cemetery is closed, no one to ask pp. Constantly she has the feeling of being in a very alien place, but paradoxically, at the same time in a very familiar place, at home. However, visiting the Jewish community in Krakow, her Israeli, arrogant, alien look is very clear, it Prostitutes Gostynin obvious that she does not feel a part of them, does not identify herself with them, is even horrified by that possibility.

The encounter with the Jewish community is portrayed in a grotesque way; she sees stereotypes and not individuals. Obviously, the current Jewish community in Krakow is not even a pale shadow of the Jewish world before the war. Govrin is disappointed by that, and unable to feel sympathy for the remnants Prostitutes Gostynin the past magnificent community. In Warsaw, the same feeling of absence accompanies her, it is impossible Prostitutes Gostynin her to believe that once there was Prostitutes Gostynin different life there; which, again, makes the impression that, it is all phantasmagoria, delusion, there is no place to return to.

However together with that feeling of absence and emptiness there is also a feeling of wonder at how it is possible that life goes on, that normal people are walking in the streets, that there are normal blocks and cars. Looking at the streets Govrin naturally portrays for us Prostitutes Gostynin unavoidable description of the negligence, the grayness, darkness, Prostitutes Gostynin and streets bereft of beauty, all the sights that were Poland in the mid-seventies.

Nevertheless, she has a different perspective on the Poles she encountered there, her friends from the theatre, who helped her to endure the last hours before leaving.

This is the stereotypical picture of the romantic Poles. Although she treats them as human beings, with whom she can have contact, from the same milieu as she is, and not just goyim, even so, they are not depicted totally as Prostitutes Gostynin flesh and blood, but as figures from a play.

Before embarking on their journey most Israeli travelers to Poland have a feeling of great fear, along with an attraction-repulsion attitude to the voyage which they would like to experience. Govrin, like others, hopes that before traveling something will stop her, a force majeure, perhaps the iron curtain would stop her?

Hablemos de VIHDA (02/05/2012)

A feeling of great fear accompanies her all the time she spends in Poland. In those mysterious and frightening places, mothers take walks by the river with their babies. In Europe she understood that till then she had been caught in the Israeli perspective Prostitutes Gostynin the Zionist narrative, one might even say, brainwashed by that narrative, or, at least, had gone through Prostitutes Gostynin deep process of socialization.

She cannot abandon her arrogance and contempt for them, and the fear of being identified with them makes her feel like running away, whenever she meets them.

However, referring to Poles, to Gentiles, she uses the Jewish expression, goy - a name which is not completely bereft of any sense of superiority. We can see that during her encounters, both with Gentiles and with Jews in Poland, she is thrown back to the comfortable ready-made Prostitutes Gostynin, and does not overcome them.

She immigrated to Eretz Israel as a one-year-old baby in and grew up in Haifa. In her book Near Quiet Places17 she returns to Poland. In five lyrical chapters she describes her day trip to Poland, the first one since she had left the country, during late autumn The Poland she has in mind is the Jewish Poland, the Prostitutes Gostynin where Jews lived Prostitutes Gostynin flourished for almost a thousand years, and the land where they were exterminated. She returns to Poland as Prostitutes Gostynin representative Jew who is looking for Prostitutes Gostynin of her nation's existence, as well as Yehudit Hendel, who is looking for her personal history.

She was asked to prepare Prostitutes Gostynin radio broadcast about a place, to portray a journey, and without Prostitutes Gostynin about it first, she replied, "I could go to Poland", Prostitutes Gostynin then she became frightened.

On the one hand she Prostitutes Gostynin that she had to go, but on the other hand she had an enormous fear, because of "what we carry with us from Poland, because I don't know a word of Polish". What makes all those details into a whole is the form of a journey which is looking for traces of the impressive Jewish world in Poland and for indications of its extermination.

In the course of her story she also depicts the Prostitutes Gostynin condition at that time: political oppression, economical distress, melancholy, the power of the catholic faith and the opposition underground movement. The plans for the journey were made in summer, and after all the delays, she finally arrives in Poland in late autumn, in the grayest, gloomiest, and the most melancholy time of the year, Prostitutes Gostynin in the communist Poland of the eighties--as if her subconscious had chosen the most suitable scenery for her Prostitutes Gostynin of mind, for the feelings she came with to this country.

No wonder, then, that on the first day in Warsaw, looking at the empty, sad, gray and frozen streets of Warsaw, Hendel tells Artur Sandauer that Warsaw looks like a ghost town. In her journey Hendel took the dead with her and consequently she perceives Warsaw as a dead city.

She carried with her the well-known stories about the dreadful history of the Jews in Poland, and Prostitutes Gostynin tales about Polish anti-Semitism.

And, like a Prostitutes Gostynin confirmation of these stories, on the next morning, the second day of her stay she experiences Polish anti-Semitism talking to a taxi driver, who is convinced that Jews dominate Poland.

The past and the present are one identical succession. As a child, Hendel imagined Poland almost as a Jewish state, with many relatives, neighbors, friends, and with a long and rich history of Jewish life and culture. As an adult she knew, of course, that there are were no more Jews in Poland, nevertheless, that fact was like a shock for her, "a blow on the head" p. The Jews who were so deeply rooted in Poland were uprooted, "didn't leave a street, a road, not even one ruined street, as if they had never been there" p.

The only place that survived was the Jewish cemetery in Warsaw. No wonder, then, that though she had some moving and shocking meetings with Prostitutes Gostynin few Jews in Warsaw, "the modern marranos marrani of Poland," as she defines them, at the end of her journey, Jewish Warsaw for her is only a Jewish cemetery p. After finding the house, which is still an orphanage, but in a different street, she could not find in the building even Prostitutes Gostynin word about the murdered Jewish children, about Prostitutes Gostynin.

The third place is the archives of the Jewish Historical Institute. Judaism is alive Prostitutes Gostynin Poland only in Prostitutes Gostynin cemetery and in the archives, she concludes. Trees and lilacs, Prostitutes Gostynin, blackberries, raspberries, all these exist in her subconscious, familiar and close, even though she left Poland as a baby.

This is the only moment of intimacy on her journey. In Treblinka, another huge cemetery of the Jews, while reading the figures and other Prostitutes Gostynin, she concludes in banal words: "no one can talk about Treblinka. If we talk for thousands of years, and for thousands of years we speak about it, we'll never finish describing Treblinka, there are no words in a human language to describe Treblinka" p.

As if she wanted to say Prostitutes Gostynin she doesn't need Prostitutes Gostynin keep on traveling-- what for? The journey loses its sense, and comes to a dead end. There is nothing to return to, there is nothing to see. It seems as if her Prostitutes Gostynin with the catastrophe has made her undervalue life, and the rich and colorful world of her loved ones before the Holocaust.

After all, no one was born in Treblinka, Majdanek or Prostitutes Gostynin. She came to Poland in order to see the void. Her book is called Near Quiet Places because, as she writes: "then, in Poland, there were 30 Prostitutes Gostynin Poles, and 3.

What Hendel actually implies is that the Holocaust wiped out the whole Jewish world that had existed before it. All the effort that each journey demands is in vain, Prostitutes Gostynin changed in her perception, she learned nothing from the trip, she found exactly what she had expected to see - ghost towns.

Nurith Gertz, a literary scholar, travels to Poland with her mother Deborah who was born there. Throughout the whole book she combines descriptions of this trip to Poland with stories from the past, stories of her mother, grandfather, Prostitutes Gostynin even great-grandfather. The journey results in a deep internal revelation. Similar things can be said about the journey of Eleonora Lev, which I'll discuss later.

Both go through an internal discovery and adventure during their visits to Poland, and are not just observers or distant reporters like Hendel.

and Prostitution [3, p. 88]. Within PES and among its leaders were of the psychiatric hospital in Gostynin, committed suicide. Others, including Pawe³. for the ser vices its prostitutes provided German soldiers, and portees from Gostynin expelled to Szczebrzeszyn in late July.

Deborah Gertz came to Eretz Israel Prostitutes Gostynin at the age Prostitutes Gostynin This is the first journey she portrays in her memoir; the second journey, in the opposite direction, is made by her at the age of She comes back to Poland with her daughter in order to try to bring back to life what had vanished.

Again, we can see how the journey there is not a simple or banal tourist experience, but something that attracts and repels at the same time. Naturally, they don't find the house and the courtyard, even after great efforts to find the street that 80 years ago was called Rynkowa, and today bears the name of Sejniewska.

Do you recognize Prostitutes Gostynin street? Not really.

Categories Happy ending massage ,Meet for sex ,Prostitutes

We walked the street once from one side, then from the other Prostitutes Gostynin. Not even a flash of memory. The place was wiped out" p. After walking in the street for a while Nurith Gertz found a wall and behind it a house with a garden. But Deborah replied, "what are you talking about? Prostitutes Gostynin is not the house". It looks as if Nurith Gertz feels that if we want to ascribe any kind of real existence to the past, then we have to create it all over again.

If we want to Prostitutes Gostynin a vanishing memory, we Prostitutes Gostynin to create a new memory, because it's better to have a new memory, namely, a real past, than not to have it at all. Her mother has her past and memories, but Nurith Gertz wants to have her own past as well, a past that is combined and interwoven with her mother's history.

And yet, her mother is stubborn, and refuses to play the game, she clings to her old memories, letting Prostitutes Gostynin past vanish. Nurith Gertz gives up. It does Prostitutes Gostynin exist in any kind of reality, only in my mother's head, and in a little while Prostitutes Gostynin won't be there either" p. Nurith Gertz loses the past and the memory before she has gained them.

As a matter of fact, she loses something that she has never had; however, Prostitutes Gostynin is no less painful. The loss is tormenting. There is no garden. And what, in fact, did we want? To bring them all back to life. In order to gain time" p. Her family moved there inwhen she was twelve, but today's Warsaw is not the same city as it was before the war. Indeed, Prostitutes Gostynin the house is gone, and Prostitutes Gostynin garden is gone, and even the whole city is gone, then what does it mean to come back home?

The narrator tells us that returning home means returning to the Prostitutes Gostynin of childhood, to her mother tongue. Nurith Gertz describes her mother's condition in Warsaw as a state of hysteria.

Deborah talks to everyone everywhere in Polish. She describes their ambivalent love-hate attitude and their stories about Polish anti-Semitism. Nurith Gertz, in contrast to the typical attitude, doesn't accept the stories about hostility and hate as an axiom. She refuses to believe that everything was so bad. After all, there were also good things, they traveled, they had contact with Prostitutes Gostynin etc.

Nurith, questioning and investigating her mother, doubting her stories, feels as if her mother made a "negative idealization" of the past.

Because anti-Semitism in Poland was always abstract for Prostitutes Gostynin, while anti-Polonism was a real living thing in our home" p. Prostitutes Gostynin tries to understand where her mother's fears and hate have come from, and she Prostitutes Gostynin to herself; "I don't know why I'm so stubborn about a Poland which does not exist for my mother. After all, there were pogroms, Jews were beaten and murdered At least they found one Prostitutes Gostynin thing; in Stalowa St. Maybe, at last, they have something to hang on to, to believe in.

I only wanted to see my room," she says p. Nurith Prostitutes Gostynin watches her mother, Deborah, questioning people. No one in the neighborhood remembers her or her family. She is told a story, which her mother denies, about real friendship and close contacts, and a story about the war, and about the family helping Jews, hiding them in their home. Her reaction is: "In my time they were just Gentiles, but it Prostitutes Gostynin as if all the Gentiles have changed with time" p.

If the past has not changed, at least the present has. Deborah Gretz remembers that place, because she used to visit her grandfather there. The story goes back in time to the childhood of Deborah's mother, and the forests and the wooden houses of today are a suitable background for that journey into the far-off past, the end of the 19th century.

Nurith Gertz, who is there for the first time in her life, feels that she actually remembers the place; she can recognize the house of Rabbi Wolf-Ber, her mother's grandfather. Her memories, as if she had known the place, and had already been there, came to Prostitutes Gostynin in her out of her grandmother's longing. Nurith doesn't need her mother's mediation here; she herself is so deep Prostitutes Gostynin the distant past, where she Prostitutes Gostynin find herself.

The journey ends with her regaining her identity out of the distilled past. Although, unlike Deborah Gertz, she could visit her hometown Szczecin and the house where she lived as a Prostitutes Gostynin, the first shocking and exciting encounter for her is with the language.

Eleonora Lev went to Poland in In that year, because of the 40th anniversary of the Warsaw Ghetto uprising, it became possible for Israelis to visit the country for the first time since when Poland broke off diplomatic relations with Israel.

Like Yehudit Hendel, she came to communist Poland, but she managed to see Prostitutes Gostynin than sadness, grayness and death. The journey itself became, as Lev admits, a continuous adventure in time and consciousness, a journey that changes her consciousness and creates it all over again.

A journey into the past that not only reveals but also gives birth to new memories, and a new identity. She had to deconstruct the reality she met, and fabricate it anew in order to gain a better understanding. Consequently, her journey to the land in which she was born, and left when she was 6 years old, is both geographical and real, as well as metaphorical - Prostitutes Gostynin journey into her consciousness and memory.

In this chapter I will portray only her journey to her hometown, Szczecin. The first thing she encounters in Poland is not her hometown, but her mother tongue. Human beings are born into words, Prostitutes Gostynin, nuances, like into a landscape and climate. Eleonora came to Israel when she was approximately 6 years old, and for this reason, below the Hebrew surface she has a Polish identity.

She doesn't use Polish for communication, she doesn't read or write in Polish, but she feels this language in the "invisible background". Lev has an intimate acquaintance with the Israeli way as well as Prostitutes Gostynin the Polish, and she depicts the tension between these two life experiences. Mostly it is expressed by the Prostitutes Gostynin of the real Poland to the mythical one, which was Prostitutes Gostynin in her Israeli consciousness.

The long years in Israel, and in Hebrew, haven't changed the fact that Prostitutes Gostynin related to the senses, which we learn in childhood, smells, colors, tastes, are Polish words in her mind, while her abstract language is Hebrew. Prostitutes Gostynin the subject of politics, Prostitutes Gostynin, literature she thinks in Hebrew p.

At Warsaw airport, when she sees a poster advertising Coca-Cola, at the beginning she cannot understand the title to jest to. Is this broken English, she asks herself? But suddenly she grasps the meaning - this is it - in Polish, and from that moment on it no longer is a typical foreign country.

Like in the former two journeys, Poland was not a typical tourist target. It was hard for her to explain why she was going to Poland. People expressed their disapproval, telling her about Jaruzelski's regime, and the low standard of living in Poland, and even mentioned the concept of "national pride", as if the journey to Poland Prostitutes Gostynin harm it.

Still, contrary to Hendel, for Lev it was clear and obvious why she was going to Poland. I went to a country in which no one had any difficulties in Prostitutes Gostynin or pronouncing 'Eleonora' I stood fascinated by the intelligent clerks and operators in Poland Prostitutes Gostynin understood immediately, and who didn't make a mistake in spelling my name even once" p.

Lev writes with a sense of Prostitutes Gostynin, maybe the first report of a journey to Poland in Hebrew that is not just severe and gloomy, but also funny, flavored with irony.

Finally in Szczecin, she is impressed by the beauty of the city, compares it to Paris, she buys a map and finds her former street on it, talks to strangers in Polish, and when she is asked how come she speaks that language, she answers that she was born there.

People indeed showed polite interest, she writes, but she admits that she 22 Milner compares this intimacy of language to the unspeakability of the Holocaust. Returning to the question 'why to Poland?

Poland was like unfinished business for her. She was torn away from there when she was a young child, Prostitutes Gostynin from then Poland became an Prostitutes Gostynin thing in her consciousness, an annoyance, something that, in time, lost its reality, like an internal flickering lantern; therefore, she had to go back in order to turn that lantern off.

In fact, she returns in order to check out if indeed it was true and not only a dream. However, her return as an adult, with an adult consciousness and knowledge of politics, history, war etc. Lev doesn't come back to Poland to trace the past as it was, but to create and narrate once again her memory, her past, and indeed her identity, using past memories mixed with the contents of her Prostitutes Gostynin in the present.

The journey builds its course and Prostitutes Gostynin as it continues. Lev identifies her house immediately, the balcony, and the park. Prostitutes Gostynin, naturally, it is smaller, but still the same. The first thing she does is to go and sit in the sandbox, where she played as a child.

Item report

She calculates the time that passed, the changes that her body has gone through, with what she left the place and with what she returns. She does this heart-searching in order to evaluate her life and character. Entering the old apartment itself was not easy. The new owners are not too eager to let her in, however, not because of anti-Semitism or fear that someone came to reclaim their house, but because one Prostitutes Gostynin them is active in "Solidarity" and therefore he is suspicious.

The Prostitutes Gostynin she enters the flat everything becomes normal and focused, all the mystery vanishes: the place remains as it was, only renovated. When she was asked to wake up she obeyed, but felt as if she had a Prostitutes Gostynin, she was angry, she felt that "they took my Poland away again against my will" p.

That perception reveals the certain kind of orphanhood that Lev feels. All of a sudden, when she was about six years old, Prostitutes Gostynin took the country from her against her will.

Lev describes her immigration to Israel as being born again, as a Prostitutes Gostynin falling in love. She fell in Prostitutes Gostynin with the "land of oranges", with the Hamsin, with freedom and misbehavior of children. Becoming Israeli automatically made her Prostitutes Gostynin Poles, Jewish Poles, of course How can you be Israeli? First and foremost don't be a Pole pp. At present, as an Prostitutes Gostynin, Lev tries to understand this hatred towards Poles, to find out where it came from.

She thinks that, much more than the image of Poles as the ultimate bourgeoisie, to be Prostitutes Gostynin Pole in the Israeli consciousness, is to be soap, to be a victim, to be humiliated. After all, the Holocaust took place in Poland p. After 26 years she travels to Poland with, on the one hand, Poland Prostitutes Gostynin a myth, an abstract concept of hypocrisy and humiliation and, on the other hand, with her personal Poland as a Prostitutes Gostynin place she was turned out of, and longed for all those years.

Poland was left in her as a Prostitutes Gostynin, and the Polish language as a shame and delight simultaneously. In contrast to the Zionist ethos, also in Israeli Prostitutes Gostynin, in which immigrants to Israel have no roots and no past, Lev emphasizes the black hole that was opened in her, after Poland and the Prostitutes Gostynin language were taken away from her.

The irritating void that was left in her, the painful absence, is a form of orphanhood. An allotment. That "self" could have been different and Prostitutes Gostynin does examine all kinds of possibilities. What would have become of her if she had stayed in Poland: a journalist, an activist in Solidarity, Prostitutes Gostynin party member, a tired housewife?

Or if her family had immigrated to America or Italy, what then would have become of her? Lev claims that there is only one certain thing. Longing for Szczecin is the fulcrum of her identity. This does not change even when, on departure, inside the airplane, she understands that Poland as her lost paradise was a simple and unavoidable loss of her childhood, which happens to everyone.

The author was not born in Poland and his family is not of Polish origin. And yet his Prostitutes Gostynin is unique and original and for this reason I've chosen to write about him. He writes that for him, it is very clear what he is not looking for in Poland. He is not looking for roots, lost identity, nostalgia or memories, and he is not going to the places where Jews were killed, his journey is not a "Holocaust journey". So, why does he travel to Poland, and why does he write about this journey?

In the first chapter the narrator is still on the ferry that goes from Haifa to Limasol, on Prostitutes Gostynin way to Poland. Why go by a ferry to Poland? This very fact is strange enough. Why doesn't he take the plane, only 3. Maybe he is looking for a special adventure, or maybe his Prostitutes Gostynin is not Prostitutes Gostynin real one, but only in his mind?

At any rate, in the first essay, he doesn't reach Poland, but Prostitutes Gostynin the journey on the ferry, Prostitutes Gostynin if Poland were an imaginary place that cannot be reached.

The way to Poland is the issue, and not yet Prostitutes Gostynin encounter with the real place. On his way, he reads about the history, the geography, and the climate of Poland. As was shown before, in the case of Hendel and Lev, the traveler meets people who disapprove of his journey.

This man tells him: "they hate Jews more than any other nation". The narrator does not understand him, and only thinks; "It isn't possible that I'm traveling for hatred," hatred is not what he is looking for.

Trying to explain why he is going, he writes: "I'm Prostitutes Gostynin to Poland neither for the sake of Auschwitz nor for the sake of Treblinka, I'm not Prostitutes Gostynin for the sake of evil, because I cannot understand evil. It is said that evil is void and absence.

I'm going for the sake of tzaddikim, and for the sake of the Black Madonna, because I understand black". Black is not evil for him. He is not going to Auschwitz, but Auschwitz is with him. When he reads in a guide book that Prostitutes Gostynin Poland there are different kinds of birds, the Prostitutes Gostynin thing that comes to his mind is: "what kind of air were those kinds of birds breathing, when they were flying above the Prostitutes Gostynin For a Prostitutes Gostynin there is no way out, he must go to Auschwitz.

All the way on the ferry, he writes about Prostitutes Gostynin, stress, and anxiety. He doesn't Prostitutes Gostynin where these feelings have come from; he describes them as strange and incomprehensible.

He opens the Book of Psalms, reads, and hopes that God will give him strength. He tries to fill the void in his heart with faith and love. The romantic and adventurous journey to Poland by sea becomes a nightmare. Personally he is connected to Poland through those shtetlakh and the rich and lively Jewish-Hassidic world that was there before the war.

In this respect, his journey to Poland is much more connected to life than to Prostitutes Gostynin. However, he cannot ignore what happened afterwards. He tries to identify with other stories, other biographies of people who were born in Poland and survived. He met one on the ferry; another is his father-in-law. He Prostitutes Gostynin forced to go there, as if by the necessity of a natural law. And what kind of encounter did he have with real Poland, with real Poles?

He admits that this encounter is indirect: "I looked Prostitutes Gostynin and I saw garbage and flowers, fascinated by life as it is, without tourists and tourist sites, I saw Poland as an ordinary and gray place enfolded by memories of others".

Prostitutes Gostynin is entirely an outsider, he is only an observer, he just wants to look, and not to have real contact. On a bus he sees a very beautiful girl, Prostitutes Gostynin he cannot Prostitutes Gostynin his eyes off her, he sees village people Prostitutes Gostynin baskets full of mushrooms.

He sees a waitress slap a Gypsy girl, and people praying in church. Then he thinks that if after prayer they slap a little child, it is as if they are telling the child that the church isn't worth Prostitutes Gostynin thing.

For this reason, he tells those people, only in his heart, to remember what Jesus said about the poor and the miserable. As a matter of fact, his only encounter with the Poles is through religion, in various visits to different churches. In his journey there is a pattern that repeats itself, for instance in Przysucha, p. It is not only the result of the fact that the whole Jewish world was wiped away.

It is also the outcome of his view, as a religious person, that Christianity has a beauty that Judaism does not share. For this Prostitutes Gostynin he felt close to the Poles.

Gostynin, Konin, and elsewhere. We began searching for them morality; the girl, Anna Milewicz, was suspected of prostitution. Most of. women were not included). Gubernia, district. Number of prostitutes. Mazovia Gubernia. Warsaw city. Warsaw district. 8. Gostynin district.

With real people he has very limited contact, and although Prostitutes Gostynin has traveled to a real place, he hardly sees it, he is not interested in Prostitutes Gostynin to know the Polish reality.

Poland for him is only a background for a spiritual journey, a journey of reflection and meditation, and because of this he chooses to see only what suits his mood. He states this openly: "I felt closer to neglect and poverty than to the richness and beauty of Warsaw". Nevertheless, Shvili feels that his journey has changed him p.

He writes that he has become merciful, that he feels as if he wants to devote himself to the world p. However, the change which the reader might observe is different. This can Prostitutes Gostynin seen, for instance, Prostitutes Gostynin his thought that Poland is a place that no longer exists, so he is left with Hassidic stories p. Yet, as the journey continues, and his Prostitutes Gostynin around the whole country lasts a few months, his outlook changed, he begins to see the land itself, the landscapes, the little towns - and he begins to like it.

Thinking about the dryness of the land of Israel, he is amazed by the green trees and the flora around him. In Kazimierz Prostitutes Gostynin he Prostitutes Gostynin for a walk on a nice sunny day, the sky is blue and the birds are singing. He sees the beauty around him and he feels joy, but he struggles with that feeling, as if it is forbidden to feel happiness in that place.

But after a while he admits that it is insanity to suppress the joy because he is in Poland p. This attitude also underwent change. Here it is shown how deep down in the Jewish soul the journey to Poland is a return, even for one Prostitutes Gostynin was not born Prostitutes Gostynin.

Poland turns into a memory from the past, a real reminiscence of the individual who has no roots in the place. The key to home, to understanding, to illumination, might be found in Poland once more. Last remarks: Judith Prostitutes Gostynin is so haunted by ghosts that actually she wants to run away from Poland as soon as she gets there; she is not really Prostitutes Gostynin in what there is around her, but only in confirming her prejudices.

Nurith Gertz is interested in inventing a story; her goal is to shape her own history. She is quite aware that each individual history is a story that has no truth-value but a mythological and foundational value, whose role is to form the self. She is conscious of the fact that there is no absolute and impartial memory; memories are not true objective entities, but are in constant change.

Eleonora Lev wants to face her past as an adult, while being conscious of the changes that she has undergone in 30 years. She wants to confront herself with Prostitutes Gostynin child she once was, and to see in what way that child and herself in the present are Prostitutes Gostynin and the same person.

And in the course of facing her past childhood as a grown woman, she wants on the one hand, to confirm memory flashes, and on the other hand, to get rid of the old devils that have tormented her, to get rid of a dibbuk, similar to the process of psychoanalysis. Benjamin Shvili wants to lose himself, in order to start from the beginning, to Prostitutes Gostynin and absorb the sights like a tabula rasa, like a newly born child.

Poland is an entirely foreign place to him, so it looks like the perfect place for Prostitutes Gostynin his way. Yet, for a Jew, this place cannot be Prostitutes Gostynin unknown. Poland is alien and familiar at the same time. The narrator, confused and perplexed, hopes to find inspiration, or belief, or self- identity there. Shvili wants to lose his way in order to be found, at times by himself and sometimes by a transcendent deity. A typical issue for those who try to portray this world which has vanished, is the realization of the impossibility of language to describe it.

In her writing, Michal Govrin constantly refers to the Prostitutes Gostynin of words. So, although as a writer, words are her building stones, and she believes that language can be a suitable tool to describe the world, and that textual representation of the void is possible, she, like almost all who touch that subject, stress the fact that they are speechless, that they lack the words to describe their feelings and sights, that their experience is beyond words.

Thus the imaginary black hole into which Jewish life collapsed … indeed constitutes an ever more threatening vacuum, Prostitutes Gostynin which one is forcefully confronted when attempting to turn the events into a textual representation. In some cases the travelers see what they wanted to see, in others they are open to new images.

However, in all the cases the journey is not merely a geographical and tourist undertaking, but a voyage into history, memories and Prostitutes Gostynin. A painful journey into what has vanished, but in some cases into oneself, which, in a certain way, has shaped itself anew.

I chose these essays because the authors are literary figures important to Hebrew literature, Prostitutes Gostynin their impressions are totally different from one Prostitutes Gostynin. The authors are: Nurit Govrin — a professor of Hebrew literature in Tel-Aviv University and an outstanding scholar in that Prostitutes Gostynin, Menachem Ben — a Prostitutes Gostynin and a literary critic, and Rut Almog — a writer. Menachem Ben was in Poland in and Rut Almog in Those dates might also explain some of the differences between the three reports.

Govrin, as a matter of fact, visited Poland when the atmosphere and esthetic were still gray and communist, while Ben and Almog visited Poland when it was already a member of the European Union. First I will describe the earlier journey of Govrin in Her impression of the place is Prostitutes Gostynin nothing Prostitutes Gostynin changed there, and the neighborhood is neglected and depressing.

This essay is an example of writing which does not overcome stereotypes and banality. If Israel had existed in those days then the Jews would have been rescued. That is the reason why Israel has to be strong. Govrin identifies herself so much with official Zionist ideology that in her essay there is neither the slightest doubt, nor even one Prostitutes Gostynin regarding this way of looking at things.

For Govrin it is obvious that a Jew should live in Israel, there is no other place in the world for him, and moreover, how can a Jew keep on living in anti-Semitic Poland after the Holocaust, and Prostitutes Gostynin history and its consequences in such a foolish way.

For her, a multifaceted and complicated identity is a riddle; how can a person be a Jew and a Pole at the Prostitutes Gostynin time?

The author is convinced that these two elements of identity are contradictions, which cannot be harmonized; therefore, Gebert is deluded. Additionally, Poles and their motives are suspicious, and their actions, even those which at first sight look noble, should be doubted, for after all anti-Semitism Prostitutes Gostynin their natural custom.

Menahem Ben, Prostitutes Gostynin poet and a critic, was born in Poland in and Prostitutes Gostynin to Israel with his parents Prostitutes Gostynin Ben began publishing poetry and reviews in the mid- sixties. Ben visited Poland in autumn, Since Ben was born there his relationship to Poland is very intimate, although he was brought to Israel when he was four month old. However it is not simple to write about it.

Not simple since Prostitutes Gostynin is not a merely tourist Prostitutes Gostynin but a very personal one. A Jew cannot Prostitutes Gostynin Poland ignoring the fact that it is a huge cemetery of the Jewish people.

However, Ben tries to overcome this limited way of looking; he looks around him and sees that it is simply a beautiful country and he Prostitutes Gostynin not hesitate to write this, although to an Israeli and a Jewish ear it might sound like a profanation.

Ben is enthralled by the fact that Poland is not sad, severe, gray and depressing. He admires the young Poles who seem to him much more educated and cultured than their Israeli peers. His enthusiasm wipes away from his memory the basic difference between the two religions.

Nevertheless, what really impresses him is the Polish landscape: the wilderness, huge green forests, rivers, natural lakes, picturesque little towns, parks — all that the Israeli landscape is short of. Like many Israelis who were brought up according to the Zionist ideology which negates Jewish life in the Diaspora, Ben tried to create for himself Prostitutes Gostynin alternative biography, a biography of a native, a sabra.

See: Holtzman Avner ed. Bialik: Poems, Israel, Kinneret, Prostitutes Gostynin, p. Books,Prostitutes Gostynin. Perhaps in the eyes of a Jew, Poland is cursed.

The fact that most of the concentration camps are located in Poland make that land contaminated for ever, and perhaps this is the mutual tragedy of Jews and Poles.

For a Jew, the pleasure of a journey to Poland is limited, it can never be an innocent voyage with only pleasant experiences, since the shadow of Auschwitz will always cloud over the journey. Rut Almog was born in Palestine in She studied literature and philosophy at Tel Aviv University. Almog has published 13 books for adults and nine for children and young people. Her main purpose is, as she clearly writes, to try to understand the nature of Galicia where her grandmother was born.

Perhaps that apparently simple task is too difficult for Almog, as it might be too complex for any person who, in few days, wants to understand an unfamiliar place, without knowing the language, and especially for a Jew who is looking for a world that does not exist anymore.

The Prostitutes Gostynin is the only thing which Prostitutes Gostynin remained the same. Almog is vague and distracted in her essay, it is hard to grasp its sense and intention; still, one thing is clear: she constantly expresses feelings of discomfort and disappointment. Peter's, 26 Jan.

Hall at desk confers with his staff. Fothergill, AC; Lt. Oldfield; Jack Bond, Camp Manager. LaGuardia visits the UNRRA shoe repair shop near Rome where refugees sort, repair and pack 3, discarded army boots a day for distribution to needy Italian workers.

Giovanni, Milan. LaGuardia and Ing. Giovanni during his industrial tour in Milan. LaGuardia during his address to the Mayor and officials of the city of Rome on the occasion of Prostitutes Gostynin presentation to the Director General of a silver statue of Lupa Romana legendary she-wolf of the Eternal City LaGuardia as they study building plans, during his visit to housing project at Cisterna, Italy.

LaGuardia in gardens at Rome's Campidolio. Dracopoulos and her two Prostitutes Gostynin, Joanna and Anastasia, shell beans in the partly rebuilt house of the Dracopoulos Prostitutes Gostynin in the village of Vlakherna, Arcadia, Greece, which was destroyed by the Germans in Half of the houses burned and most animals taken away.

Ruined houses in the background, Kalabaka, Greece. King; Buell F. Peninsula], the Prostitutes Gostynin tip of the mainland of Greece. Hagen and Charles R. Stylianos Municipality Infants Home, Salonika, where some babies are Prostitutes Gostynin up with the proper care and medical attention. Anastasios Goulios, medical consultant at the Municipal Foundlings' Home in Athens, Prostitutes Gostynin the foundling box at the gate.

Herbert H. Prostitutes Gostynin visits the St. King, Buell F. Army shoes are being sorted out, processed, mended and matched, to look like new in a workshop in Canningas Square, Athens, for Prostitutes Gostynin in Greece. Prostitutes Gostynin E. Lynch of Brockton, Prostitutes Gostynin [i. Massachusetts], is looking at U. Army shoes into pairs, which will be as good as new, has been set up in a warehouse in Athens on March 1, by Mr.

Zappion] Gardens in Athens. Army shoes for distribution to the Greek population. Gonatas centre, in whitehas just turned on the pump at the Souli Prostitutes Gostynin Station, near Marathon. Vottanicos] Agricultural School near Athens, Prostitutes Gostynin Struthers, examining children of village of St. Thomas, Attica. Mendeloff, U. Albert Prostitutes Gostynin, U. Public Health Prostitutes Gostynin, examines children on the Island of Milos, occupied until recently by the Germans. Specialist, is manoeuvring this patient into position before taking an X-ray film.

Rankin, Victoria, Canadia [i. Aegean] Islands, after three years exile, Prostitutes Gostynin homeland hoves in sight. Elliot, after which farmers crowd round to have their first glimpse of microscopic life. Clarksville Victory, to the dockside at Piraeus, Greece. Gonatas facing priest, with white hairthe Greek Minister for the Interior, Mr.

Forces O. Hagen, Congressman Charles R. Robertson visit Karpenissi, Greece.

Lehman, who arrived in Greece on 13th July, visits the Acropolis. Shatt] Camp. Separovic, the camp's master tailor, photographed sewing at one of the new machines that have just arrived from the States. Benning, Major C. Voutarakis, a French physician. Francis B. Nokrashy Pasha. Prostitutes Gostynin S. Luckenbach at Gdansk.

Rankine, M. Jarnefelt, wife of the Finnish minister in Warsaw, talking to infants in Prostitutes Gostynin Caratas school. Hind, M. Conant, Mr.

Hynd and Mr. Jaroszewicz receives the family's Prostitutes Gostynin coupons to cover the period of their stay at the transit camp. Rakowska shares a cellar with her son and daughter-in-law and three small children in the village of Laski. Jaroszewicz received the family's food coupons to cover the period of their stay at thecamp. William Riddle being milked on dockside at Gdansk, with children waiting for milk.

Ocean Vulcan docks Prostitutes Gostynin Gdynia grain elevator with cargo of 8, tons of Canadian wheat diverted from Prostitutes Gostynin U.

Prostitutes Gostynin,

Army shoes for distribution to the Greek population. Consequently, the tools of literature, its building blocks, are under suspicion, and perhaps no longer adequate, but still for a writer they are the only tools - can a writer find different language and grammar after the old language is bankrupted?

• Japan
• Macedonia
• United States
• Italy
• Australia
• Germany
• Israel
• Nigeria
• Czech Republic
• France
• South Africa
• Spain
• Canada
• Tanzania
• Denmark
• Slovakia
• Austria
• Hungary
• Netherlands
• Portugal
• Sudan
• Cameroon
• Poland
• Switzerland
• Sweden
• Bulgaria
• Ireland
• New Zealand
• Saudi Arabia
• Mozambique
• Belgium
• Latvia
• Costa Rica
• Finland
• Curacao
• Cambodia
• Croatia
• Guadeloupe
• Singapore
• Georgia
• Luxembourg
• Guam
• Norway
• Cyprus
• Cape Verde
• China