Remembering and Forgetting in Post-War Poland and Ukraine
The book is a comparative case study of collective memory in two small communities situated on two Central-European borderlands. Despite different pre-war histories, Ukrainian Zhovkva (before 1939 Polish Żółkiew) and Polish Krzyż (before 1945 German Kreuz) were to share a common fate of many European localities, destroyed and rebuilt in a completely new shape. As a result of war, and post-war ethnic cleansing and displacement, they lost almost all of their pre-war inhabitants and were repopulated by new people. Based on more than 150 oral history interviews, the book describes the process of reconstruction of social microcosm, involving the reader in a journey through the lives of real people entangled in the dramatic historical events of the 20th century.
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- Berlin, Bern, Bruxelles, New York, Oxford, Warszawa, Wien, 2019. 380 pp.
- Title Page
- Copyright Page
- Note on Translation, Transliteration and Names
- About the author
- About the book
- Citability of the eBook
- Beginnings: Questions, Inspirations, Objectives
- Theories: Memory, Politics and Forgetting
- In the Field: Methods and Methodology
- 1 Dramatis personae: History and Memory
- Roots (up to 1939)
- War and Other Misfortunes (1938–1945)
- Brave New World (1945–1953)
- The Post-war Culture of (Non-)Remembrance (1953–1989/1991)
- After the Fall of Communism: New Beginnings? (1989/1991-present)
- 2 Resettlement and the First Phase of Adaptation136
- The Journey: Autobiographical Memory and its Transmission
- Fear, Violence, Poverty: After Arrival
- Yearning, Temporariness, Alienation
- 3 The Creation of a New Community and Social Integration
- Relations with the Authorities and the New Political System
- To Build Everything Anew, or the Social Wild West
- The Long-term Consequences of Post-war Divisions: Integration Processes Among the Younger Generations
- 4 Resettlement and Identity
- Returning Home – the Last Stage of the Psychological Integration Process
- People Make a Place a Home: “Who would I return to?”
- The Former Homeland as an Element of Identity: “It’s good that we know these things.”
- The Lost Homeland and Crippled Identity: “A person is always attached to their homeland.”
- No Need for Homeland: “Why would we go there?”
- The Old Homeland in the Consciousness of the Younger Generations
- Gains and Losses – Who Came Through Migration Successfully?
- 5 Remembering the Absent: Germans and German Heritage in Krzyż219
- Settlers vs. Germans: Memories of the Oldest Generation
- Before our Grandparents: Memory Among the Younger Generations
- The Germans Today: Castaways, Tourists, Litigants?
- Around Material Heritage
- German Heritage and Identity
- 6 Remembering the Absent: Jews and Jewish Heritage in Zhovkva251
- Life and Death Among Neighbors
- Hearsay: What do the Resettlers Know about Zhovkva’s Jews?
- Family (Non-)Memory: The Next Generations
- Foreign Heritage
- Survivors, Ghosts, Visitors
- 7 Remembering the Absent: Poles and Polish Heritage in Zhovkva
- Once upon a Time in Poland
- Times of Threat
- Emigration, Expulsion, Marginalization
- “Now it is OK”
- Material and Symbolic Heritage
- 8 Between Heroes and Traitors: The UPA and the Soviets in Zhovkva310
- Bandits or Heroes? Troubled Autobiographical Memories
- Pride and Prejudice: Ukrainian Nationalists in Collective Memory
- “Liberators” and Liberators – or Two Types of Soviets
- Stalinism, Stabilization, Veterans: Memories of Soviet Zhovkva
- Heroes and Traitors: Summary
- 9 A Land Without Heroes: Problems of the Memory Canon in Krzyż
- Good Russians and Bad Russians: Autobiographical Memory
- The Soviets in the Memories of the Younger Generations
- Krzyż and Zhovkva: A Comparison of Heroic Canons
- Postscriptum: Symbolic Space
- Memories of Resettlement
- Memories of Absent Others
- Memories of Heroes
- Between Memory and Forgetting
- Memories of the Past and Collective Identity
- Biographical Index of Respondents
In his article entitled “Living among the Ghosts of Others: Urban Postmemory in Eastern Europe,” Uilleam Blacker observes that in most writing about places with resettled populations, the present-day residents are deprived of a voice by those who left that place or were expelled. Poles write about “their” Lwów, with little concern for the Ukrainians who live in today’s Lviv, and Jews remember the shtetls they left behind, rarely considering that Poles and Ukrainians have settled in those places. Blacker, however, argues that postmemory is also necessarily connected to the present-day inhabitants of those places, who have access to the traumatic experiences of the vanished Others through various media; thus, any serious attempt to study the urban postmemory of East-Central Europe must “confront the memory of the other, and others’ memories.”357 This study of local memory in Krzyż and Zhovkva arose from similar foundations: the memories and experiences of the people who have disappeared from a given society – Holocaust survivors, deportees and resettled persons – are important, but from the viewpoint of those specific communities, the memories and experiences of the people who took their place are more important. This book tries to give those people a voice and to accompany them in the reconstruction of the time when they made their new homes their own; this process was also often inseparable from the earlier loss of the old home and the associated trauma. It is for this reason that the greater part of the book is...
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