Luen ja kertaan puolalaisen teini-ikäisen varsovalaistytön elämäkerran muistiinpanoja vuosilta 1939- 1945. Kirja: Irka från Warszawa. Irena Woszczynska. Hänen perheensä sukujuurissa oli venäläistä, ukrainalaista ja puolalista. Isä oli ennen sotaa Puolan puolustusministeriössä virkamies ja perhe joutui henkensä edestä pakosalle natsi-invaasion päivinä ja etityi ei sukulaisten luo, joita asui sekä puolan että nyky-Ukrainan alueelle siroittuneena. Tässä pakomatkassa mainitaan useita pitäjiä ja kaupunkeja joista yksi on Nasielsk, jonne he tulivat 1940. Tämä Nasielskiin tulo oli vuonna 1940, kun Irak oli 15 vuotias. Kirjan sivulta 135 alkaa kuvasu kylästä.
En löydä kartalta, joten pitää etsiä Google-haun avulla missä tämä paikka voisi sijaita. Löysän seruaavaa tietoa Nasielskista. Ensinnäkin se sijoittuu nyky-Puolan alueeseen. Otan 5 eri lähdesitaattia Goggle haun avulla. Nasielskistä.
Lähde 1. Sitaatti ja kuva: Nasielskin synagoga.
Siellä on ollut hyvin taiteellinen puusta tehty synagoga 1700-luvulla. Kuva on netissä. Sen rakennutti Simcha Weiss, Shlomo Luck- kaupungista. Synagoga on purettu 1880 ( dismantled).
The Nasielsk Synagogue was a notable vernacular wooden synagogue in Nasielsk, Poland. It was built in the late 17th century or early 18th century by Simcha Weiss, son of Shlomo of Luck.[1] The deteriorating synagogue was demolished in 1880.[2]
The first official inventory of important buildings in Poland, A General View of the Nature of Ancient Monuments in the Kingdom of Poland, led by Kazimierz Stronczynski from 1844–55, describes the Nasielsk Synagogue as one of Poland's architecturally notable buildings.[3]
The main hall of the synagogue was square. There were wings on each side that served as women's prayer areas. A women's prayer balcony was added above the vestibule in 1857. The synagogue had a two-tiered roof with dormer windows. The ceiling is thought to have been vaulted. The exterior featured a second story balcony and a pair of corner pavilions that contained stairs to the women's gallery. The exterior featured unusually elaborate railings, pillars and cornice trim.[4]
Lähde 2. Sitaatti. Historiaa Nasielsk Shtetl asutuksesta
https://sztetl.org.pl/en/towns/n/786-nasielsk/99-history/137730-history-of-community
Lähde 3: Sitaatti:
In the 17th century, Jews started to settle down in the area of the town inhabited by the gentry. The local Jewish residents belonged to the Community Co-operative in Tykocin; nonetheless, the town had its own wooden temple, erected around 1650[1.1]. Its constructor was Simcha Weiss, the son of Shlomo from Luck. It was one of the most beautiful synagogues in Poland. Even though it was dismantled in 1880, its appearance is known thanks to a number of pictorial sources[1.2].
In the 1660s, the Jews of Nasielsk stopped paying taxes to the Community of Tykocin. They claimed that the it did not provide them with funds necessary to support the children of Jewish refugees and exiles who settled down in Nasielsk after the war against Sweden. The result of legal proceedings carried out in 1671 turned out to be unfavorable for the Jews of Nasielsk.
The community of Nasielsk gained independence in the 18th century. It had jurisdiction over all Jews living in Ziemia Zakroczymska (Zakroczym Land). For a short period, from 1795 to 1798, Jews from the general area of Wyszków were also incorporated into the Jewish Community Co-operative of Nasielsk. In the 19th century, the community dealt with financial problems and was gravely indebted. In the 18th century, it had borrowed 7500 zlotys and in 1821, 4267 zlotys out of that amount remained outstanding. The community did not have funds sufficient to pay off the debt, so its representatives, along with Rabbi Berko Dauer, pleaded the town's owner to free them of the yearly domanial fee (132 roubles in silver). The owner did not accept the plea, asked the community to cover the outstanding debt and started to forcefully execute it. Moreover, the community experienced some internal turmoil, with the members of the synagogue supervision being accused of embezzlement by the rest of the community. In the middle of the 19th century, the case was investigated and some accusations against the synagogue supervision turned out to be true. Some elders – Icek Lichtenstein, Judka Goldberg, and Füstenberg – were accused of fraudulent collection of the rekrutowe tax[[refr:|A fee paid for being released from the obligation of military service. – ed.]].
Another source of hardships was the activity of Jews living in Serock, who in the 1820s sought to create their own independent community. In 1826, the elements of the communal infrastructure were described as follows: “A big wooden temple, roofed with tiles, built at the end of the 17th century by Symcha Weiss, had come to Nasielsk from Luck... A wooden Jewish hospital with shingled roof. A small wooden Jewish school, covered with shingles.”[1.3]
In the 18th century, the main sources of income for the Jews of Nasielsk were leases of inns, distilleries and breweries. Some of them dealt with craft. In 1753, the first artisan guild associating tailors, furriers, and haberdashers was established in Nasielsk. In the years 1815– 1862, it had 60 members. The guild was independent of the Municipal Council and owned its private temple[1.4]. Gradually, trade started to play an increasingly important role, partially thanks to eight fairs organised in Nasielsk each year and to the permanent markets operating there. In 1830, Jakub Mendlowicz Bergozyna, along with four assistant distributors, became the Pułtusk District's official distributor of tobacco in Nasielk and surrounding villages[1.5]. Apart from the aforementioned professions, the Jews of Nasielsk also owned industrial plants. In 1820, both the local tannery and the cloth factory, producing high quality leather and cloth, were owned by Jews. They sold their products in the neighbouring localities situated in the Płock County, the Przasnysz County and the Ostrołęka County.
In time, less and less people lived off taverns. In 1844, there were 12 tavern in Nasielsk; in 1857, the number fell to 7. The issue of the production and sale of vodka caused disagreements between Jews, the clergy, and the owners of the town. In 1847, Aleksander Kurtz, the owner of Nasielsk, planned to monopolise the production of vodka, but the Jewish population opposed the idea and, eventually, a group of protesters attacked municipal guards. The attackers were so aggressive that the owner had to use the army to suppress them. The events came to be known as the “Jewish Rebellion.” In June 1852, fighting once again broke out in the town and Jewish protesters were likewise pacified by the military. The last phase of the “Jewish Rebellion” took place in May 1854, when the Jewish community decided that they would import vodka to Nasielsk against the owner's will. They attacked the court guards, seeing that it was them who blocked shipments of vodka from being delivered to Jewish shops. Once again, the army was asked to intervene. During the investigation following the events, the district governor ordered to tie up one of the rebellion's instigators – Motel Kędzior – and have him dragged to a nearby village behind a horse.
During the November Uprising (1830–1831), the Jews in Nasielsk opposed the orders issued by the leaders of Polish military units and in result, fell victim to numerous repressions. The participants of the Uprising were especially brutal when it came to the instances of the cooperation with the Russian authorities and the Russian Army. The Jews of Nasielsk and Nowe Miasto were accused of an act of treachery which led to Russians destroying one of the partisan detachments.
In the second half of the 19th century, Jews specialised in trading in dairy products from the local estates. At the same time, they became suppliers of various items for manor houses and peasants in return for eggs, chickens or craftwork. The latter were later sent to bigger cities and sold at a profit. In Warsaw, for example, Jews were known for selling toy whistles made of clay.
The wooden synagogue was demolished in 1880 and a new brick temple was constructed on its site. Abraham Bornstein, a Hasidic leader and the founder of the Sochaczew Dynasty, worked there in the years 1883–1887. In 1900, there were 10 cheders in the town.
(1900 luku Euroopassa)
Numerous political organisations were established in Nasielsk when mass social movements began to appear among the Jewish community at the end of the 19thcentury and the start of the 20th century. Among those, there were Zionists, who started operating in 1904, the Bund (1905), and the Agudath (1916). In interwar period, the economic status of the Jewish community was quite low; at the beginning of the 1920s, the Joint (American Jewish Joint Distribution Committee) provided help for 200 poor families. Nonetheless, political and social life flourished. Among the Zionist movements, the Mizrachi Party had the most supporters. The Aguda opened a branch of its Beit Yaakov schools; it was meant to provide education for 100 girls\.
(Holokaustiaika Euroopassa)
Germans entered Nasielsk in September 1939 and started to exercise a reign of terror. On 3 December 1939, all 3,000 Jews were cast out of the town. At 7:30AM, all Jews were ordered to gather on the market square within 15 minutes. Germans divided the crowd into two groups. The first group, comprising about 2,000 people, was sent to a train station situated 4 km away from the town. The other group was taken to the synagogue. Having spent 24 hours in the temple, these people were also sent to the train station. One of the people taking part in the march described it as follows:
On the way to the station, Jews were forced to make a detour through an extremely muddy area. (Germans called this area Rotes Moor). They [military policemen] stood on both sides [of the road]. Jews were told to run through the mud and sing, while a hail of whips was falling on their heads. The mud was so thick that shoes got stuck in it… People's heads, especially men's, were bleeding. They threw away their bundles, so that they could run in the mud… Finally, they reached the station… A new ordeal started. Body searching. They looked everywhere. Those who looked better were told to undress and naked women were carefully examined… Those who had something to hide had to roll naked in the mud (in December!). Those who had undergone the search were packed onto railway cars… The journey took 36 hours” [1.6].
Both transports were directed to Kaliningrad. Immediately after their arrival, they turned back and after a long journey, they reached Międzyrzec Podlaski and Łuków. The Jews of Nasielsk also ended up in other cities of the General Government, for example in Jadów, Kock and Warsaw[1.7]. Wherever they arrived, they suffered the same tragic fate of Jewish people during the Holocaust.
A labour camp for Poles and Jews operated in Nasielsk from 1941 to 1943. It was situated in a story house at Berka Joselewicza Street. On average, 150 people stayed there.
Bibliography
-
M. Grynberg, Żydzi w rejencji ciechanowskiej 1939–1942, Warsaw 1984.
-
Nasielsk, [in] The Encyclopedia of Jewish Life Before and During the Holocaust, ed. S. Spector, G. Wigoder, vol. 2, New York 2001, p. 876.
-
J. Szczepański, Społeczność żydowska Mazowsza w XIX–XX wieku, Pułtusk 2005.
-
A. Sokolnicki, Miasto Nasielsk i jego najbliższe okolice w latach okupacji hitlerowskiej 1939–1945, [in] Szkice z dziejów Nasielska i dawnej Ziemi Zakroczymskiej, ed. S. Pazyra, Warsaw 1970, p. 76.]].
Lähde 4: David Kurz matkusti Euroopass vuonna 1938 vuotta ennen Holokaustin alkua. Author Bio: Glenn Kurtz is the author
of Practicing: A Musician’s Return to Music and host of “Conversations
on Practice,” a series of public conversations about writing held at
McNally-Jackson Bookstore in New York. He holds a PhD from Stanford
University.
Nasielsk, Poland
"Traveling
in Europe in August 1938, one year before the outbreak of World War II,
David Kurtz, the author’s grandfather, captured three minutes of
ordinary life in a small, predominantly Jewish town in Poland on 16mm
Kodachrome color film. More than seventy years later, through the brutal
twists of history, these few minutes of home movie footage would become
a memorial to an entire community—an entire culture—annihilated in the
Holocaust. Three Minutes in Poland
traces Glenn Kurtz’s remarkable four-year journey to identify the people
in his grandfather’s haunting images. His search takes him across the
United States, to Canada, England, Poland and Israel, to archives, film
preservation laboratories, and an abandoned Luftwaffe airfield.
Ultimately, Kurtz locates seven living survivors from this lost town,
including an eighty-six-year-old man who appears in the film as a
thirteen-year-old boy.
Painstakingly assembled from interviews, photographs, documents, and artifacts, Three Minutes in Poland tells the rich, funny, harrowing, and surprisingly intertwined stories of these seven survivors and their Polish hometown. Originally a travel souvenir, David Kurtz’s home movie became the sole remaining record of a vibrant town on the brink of catastrophe. From this brief film, Glenn Kurtz creates a riveting exploration of memory, loss, and improbable survival—a monument to a lost world
Now, 75 years after the
start of WWII, Glenn is accompanying more than thirty members
of Nasielsk's former Jewish community, including Holocaust survivors,
their families, and the families of Holocaust victims, on a return to
Nasielsk.
On October 29, 2014, they
will meet with Nasielsk's high school students, who have studied the
history of their town's Jewish community under the auspices of the Forum for Dialogue Among Nations.
Survivors and their families will visit their former homes. They will
meet with Nasielsk's current mayor, and will view a special photo
exhibit about the town's Jewish community at the local library to
commemorate the 75th anniversary of the deportation of Nasielsk's Jewish
community on December 3, 1939.
The purpose of our trip
is not only to revisit the past, but also to engage a new generation in
the Jewish history of Nasielsk and to forge connections between Poles
and Jews, two communities that have traditionally viewed each other with
suspicion" .
Lähde 5. Nyky Nasielsk: https://en.wikipedia.org/wiki/Nasielsk
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