%0 Journal Article
%T The Aid of the Polish Government-in-Exile to Jewish Refugees in Spain, 1943–1944, as Reflected in the Archive of the Polish Ministry of Foreign Affairs and Refugees’ Correspondence with Ignacy Schwarzbart
%A Choińska, Dorota
%J Studia Judaica
%V First View
%N Nr 2 (54)

%K Polski rząd na uchodźstwie, żydowscy uchodźcy, Hiszpania, druga wojna światowa, opieka społeczna, obywatelstwo, emigracja
%@ 1506-9729
%U https://ejournals.eu/czasopismo/studia-judaica/artykul/the-aid-of-the-polish-government-in-exile-to-jewish-refugees-in-spain-1943-1944-as-reflected-in-the-archive-of-the-polish-ministry-of-foreign-affairs-and-refugees-correspondence-with-ignacy-schwarzbart
%X The subject of reflection in this article is the Israeli period in the work of Polish-Yiddish writer Kalman Segal (1917–1980), who decided to emigrate to Israel after the antisemitic campaign inspired in 1968 by Poland’s Communist authorities. Referring to Przemysław Czapliński’s definition of “nostalgia” (“a narrative manifestation of the [longed for] past, an effort to meticulously reconstruct personal experiences, spaces, people and customs preserved only in memory”), the author analyzes literary texts in which the writer, already a citizen of Israel, continues his life-long mission of nostalgically remembering the “Murdered Shtetl” (as the author calls it), a symbol of Jewish civilization in the Polish lands, and commemorating its Jewish inhabitants murdered in the Holocaust. At the same time, using Jora Vaso’s definition of “anti-nostalgia” (“the emotions of a modern exile who has left his ‘backward’ homeland to live in the modern world, being aware of its shortcomings, as a result of which it becomes an object of recollection, which arouses his harsh criticism and roots him in the past, making obsessive thinking about his former homeland his main preoccupation”), the author tries to show Segal’s difficult process of adaptation to the Israeli reality that was alien to him and how he was disturbed by the suffering and longing accompanying the decision to leave his former homeland. Over time, one can see in Segal’s work a growing acceptance of the new situation and commitment to the new reality. This can be read as overcoming both nostalgia and anti-nostalgia towards Poland. Life experiences lead Segal to believe that being in exile is a universal experience and an existential condition of the Jewish people.