Essayists From Poland

"Only by placing the Holocaust in a larger framework, by insisting on moving toward a Jewish future that is informed, but not defined, by the Holocaust, can we develop a productive way of relating to each other and the rest of the world. Such an approach guarantees memory, without sacrificing the present or future."

"Klepfisz insists on maintaining the integrity of each individual culture as it joins others. This is a vision worth emulating."

"One of the nice things I like to do is to get bilingual books, both in Yiddish and now in Polish...I have, like, poetry which is in Polish on one side and English on the other. And that's sort of an interesting way, also, for me to think about poetry and look at things."

"no theory about American Jews has been able to express quite as well the nature and power of Jewish identity as the moment when I realized I had passed without a second thought a group of homeless people on a New York City street because I was rushing to a Jewish women's vigil protesting Israeli policies against Palestinians in the Occupied Territories. I saw myself instinctively redefining geography and distance, experiencing how much closer Israel, the West Bank and Gaza felt than the 59th Street stop of the Lexington line. Moments like these, integral parts of our daily lives, simultaneously embody theory and concrete experience and I continue to trust them most."

"The venerable Polish-Jewish culture that Irena Klepfisz was born into was destroyed by Nazi genocide. She has committed herself to the cause of keeping Yiddish (the mother tongue) and Yiddishkayt (the Yiddish way of life) alive. Much of her poetry, essays, and plays as well as lectures, teaching, and social and political activism is devoted to this end...At the margins of poetry and prose she writes with clarity and precision about cataclysmic moments that occurred in her very young life, bringing the reader into her nightmarish world. Klepfisz's harsh view of America comes from the poet's loyalty to the socialism of the Jewish labor movement; her vision is that of a secular Jew. "I was taught that capitalism oppresses the working masses and all poor people, that it has to be smashed, and that we are to work toward building a classless society.""

"Just as we must not allow our strong commitment to developing Jewish secularism to detract from the struggle in the Middle East, that conflict cannot be used to allow assimilation to take over our lives."

"The way things have played themselves out makes me feel grateful to the lesbian/feminist movement because it really did help me get out there. I'm not sure whether I would have ever really been picked by a university press or by other presses to be published. The one thing about the lesbian/feminist movement is that we had a lot of room to do whatever we wanted to do, and so I'm very grateful because the movement really gave me the impetus"

"I feel a sense of urgency when it comes to Trump and his administration. I’m here today because I’m beginning to see what my parents saw in the 1930s in Europe. I always tried to imagined how it was like for them, but this is the first time in my life when I feel that I’m experiencing something similar. It has enormous echos for me. ‘America First’ is not substantially different from ‘Deutschland über Alles.’ One of the things that scares me is the global rise of right-wing movements in the United States, Europe and Israel. The American alt-right is in dialogue with similar movements in Israel, and this might pose a danger to both Israelis and Americans."

"There's a whole tradition of immigrants, Jewish and non-Jewish, looking at America in a certain way-as a hope and a promise fulfilled. I don't look at it that way. I view it as a place where a lot of people have been ripped off. They don't have full liberties; they don't have economic opportunities."

"Klepfisz is emphatic that "non-observance the choice made by the majority of American Jews is not the same as secularism, that consciously chosen pre-Holocaust secularism was always political and cultural, and always associated with a "fierce determination to preserve Jewish identity." She is equally emphatic that "a true commitment to Jewish secularism inevitably means that we must make decisions-just like observant Jews-about how to structure our lives and our relations with Jews and non-Jews-how to incorporate the past.... A true commitment to Jewish secularism inevitably also means a commitment to establishing and supporting secular Jewish institutions that provide us with a sense of community and common purpose.""

"If someone were to ask me did I think a Jewish Holocaust was possible in this country, I would answer immediately: "Of course." Has not America had other holocausts? Has not America exterminated others, those it deemed undesirable or those in its way? Are there not holocausts going on right now in this country? Why should I believe it will forever remain benevolent towards the non-Christian who is the source of all its troubles, the thief of all its wealth, the commie betrayer of its secrets, the hidden juggler of its power, the killer of its god? Why should I believe that, given the right circumstances, America will prove kind to the Jew? That given enough power to the fascists, the Jew will remain untouched?"

"At thirteen I tried silence. At sixteen I tried anonymity. I have since learned these are not the only options."

"di bavegung, "the movement," has pushed, encouraged, and given me space, like it has to many women who lacked confidence in their skills and in the value of their perspectives. Above all, it challenged me to present publicly what I discuss privately, to raise issues that I care about and that are central to my experience as a feminist and lesbian, as a Jew sorting out my identity and my relationship to Jewish history, as an American Jew defining my relationship to events in the Middle East."

"When it comes to the bottom line, the Moral Majority is Christian. So is the Ku Klux Klan. So is the Nazi Party. And I am completely stymied that large segments of the Jewish population have not absorbed these simple basic facts."

"Repeatedly, I find that I am preoccupied not with countering anti-Semitism, but with trying to prove that anti-Semitism exists, that it is serious, and that, as lesbian/feminists, we should be paying attention to it both inside and outside of the movement."

"I think it is time for all of us in this movement, Jews and non-Jews alike, to examine our silence on this subject, to examine its source. And Jews especially need to consider their feelings about their Jewishness, for any self-consciousness, any desire to draw attention away from one's Jewishness is an internalization of anti-Semitism. And if we want others to deal with this issue, then we ourselves must start to develop a sense of pride and a sense that our survival as Jews is important."

"When the Jews finally staged the uprising in April 1943, the Polish underground refused them almost every form of assistance. Even though they were facing the same enemy, even though their country was occupied, the Poles could not overcome their anti-Semitism and join the Jews in the struggle for the freedom of both groups, and instead chose to stage a separate Polish uprising more than a year later."

"I want the issue of anti-Semitism to be incorporated into our overall struggle because there are lesbian/feminists among us who are threatened in this country not only as lesbians, but also as Jews. If that incorporation simply takes the form of adding us on to the already existing list of problems, then it will be mere tokenism and lip service. But if it includes self-examination, analysis of the Jew in America, and dialogue between Jews and non-Jews, then I think this movement will have made a real attempt to deal with the issue."

"Experience has obviously taught me that Jews are not the only ones in danger and that what is "undesirable" in me is not limited to my Jewishness."

"This is the confusion. Being Jewish. Being a lesbian. Being an American. It all converges. It is like feelings about one's parents. Love and embarrassment. The painful realization that they are not perfect."

"As I grew older, I learned the full breadth of Yiddish literature; but this early introduction with its inherent political vision became as powerful an influence in my life as did the war."

"As a child, my first conscious feeling about being Jewish was that it was dangerous, something to be hidden."

"As a writer I still cherish poetry that tells a story, especially the dramatic monologue. I still value most a poetry that deals with people, especially those alienated and out of the mainstream-the overworked and dreamless, Third World, women, gay-a subdued, earnest poetry that expresses their feelings, their struggles, the conditions of their lives."

"How can I say to people that for the survivors with whom I grew up the Holocaust never ended? That all my life I will feel the loss of never having known my father, never even having a photograph of him after the age of seventeen. That all my life I will feel the loss of aunts and cousins and grandparents I never knew. That my mother still stacks shelves and shelves of food-just in case. That twenty years after the war, when some plaster fell down from the living room ceiling, she froze with fear because she thought we were being bombed...The Holocaust was not an event that ended in 1945-at least not for the survivors. Not for me. It continued on and on because my mother and I were alone."

"I've been thinking a lot about it lately, about the corruption here in America, how everything becomes big business, how everything becomes diseased. Everything."

"the Holocaust. I find it almost impossible to write that word because here-in America-the word has lost almost all meaning. And the fault lies with both non-Jews and Jews. It lies with the "American way of life," with the process of Americanization, with American Big Business, with commercialism, with posing, with artificial feelings...I find-and am repeatedly stunned by it-that people (including non-Jews) insist on dredging it up. Writers, for example, who have no feelings or connection to the war, insist on it as literary metaphor, as an epigraph, as some kind of necessary addition. A casual allusion to Auschwitz. An oblique reference to the Warsaw Ghetto. Somehow this "sprinkling" of Jewish experiences is thought to reflect sensitivity, a largeness of heart. And of course it does not. It is simply the literary Holocaust, the Holocaust of words that has nothing to do with fact. It is nothing more than a pose. I must say that my teeth grind whenever I see these gratuitous gestures-usually devoid of any Jewish context, devoid of any sense of the Jewish experience or history."

"I cannot end without affirming as strongly as I can my deep feelings of identification and pride in being a Jew. It was Jews who first instilled in me the meaning of oppression and its consequences. It was Jews who first taught me about socialism, class, racism and what in the fifties was called "injustice." It is from Jews that I adopted ideals that I still hold and principles that I still believe are true and must be fought for and put into practice. It was from Jews that I learned about the necessity for resistance. It was from Jews that I also learned that literature is not simply fancy words or clever metaphor, but instead is deeply, intimately connected to life, to a life that I am a part of. It is really almost impossible to compress this inheritance into a single paragraph. But I know its depth and vitality, and I know that I have absorbed it thoroughly into my consciousness."

"I never thought that as a secular Jew who defined herself through Yiddish culture, my sense of self was inextricably bound up in its existence, that when it was in jeopardy, my own identity was in jeopardy. I never realized that it was the mirror that made me visible to myself as a Jew."

"This is perhaps the most painful aspect for me of being Jewish, for I identify strongly as a Jew, am proud to be a Jew. And yet I sometimes feel so torn-so torn from the Jewish community, from the Jews I grew up with, who nurtured me, helped me. And yet I don't understand what America has done to them and how it has seduced them. The conservatism is there and really hard to accept. But it is there, definitely there with the mainstreaming."

"I do not accept the assumption that there exist two distinct Jewish worlds-progressive and mainstream (or traditional)—all of whose values and norms are always in conflict. My experience as a feminist and a lesbian is that the Jewish world we call progressive has been often as slow and reluctant to deal with feminist and gay issues as the mainstream Jewish world. Some advances have been made and many, though not all, Jewish progressives have reached the stage of paying obligatory lipservice and ensuring token representation at progressive events. But a clear-cut commitment to fighting sexism and homophobia and a dedication to gaining full rights for gays have not evoked the same passions which the struggles for rights of other minorities evoke. Most Jewish feminists and gays that I know remain angry and frustrated by Jewish progressives. Deeply committed to progressive causes, frequently in the vanguard of political action, Jewish feminists and gays find ourselves fighting for the rights of others without the secure knowledge that others will fight for us. Most of the time we fight sexist and heterosexist battles alone in both these worlds."

"what the Jewish lesbian encounters are the typical conservative stances. Closed doors. Silence. Disgust."

"Those of the Left, Jew and non-Jew alike, seem to believe what the Right has always maintained-that Jews run the world and are, therefore, most responsible for its ills. The casualness, the indifference with which the Left accepts this anti-Semitic stance enrages me. It is usually subtle, often taking the form of anti-Semitism by omission. Its form is to show or speak about Jews only as oppressors, never as anything else. That is anti-Semitic."

"Eastern and Western European Jews and struggling Jewish immigrants here in the States were neither completely passive nor pacifists in World War II or before that. Before that--? Jewish men served in various European armies, sometimes willingly, sometimes by force. Jewish workers-men and women-staged strikes, often violent. Various Jewish political groups organized self-defense organizations. Political enemies fought each other with weapons which were not limited to words. To claim otherwise is to erase the historically documented active Jewish participation in European life as well as the less picturesque Jewish underworld of gangsters, alcoholism, prostitution, violence, wife and child abuse."

"I think my introduction to loving poetry and literature came from Yiddish"

"I write as much out of a Jewish consciousness as I do out of a lesbian/feminist consciousness. They are both always there, no matter what topic I might be working on. They are embedded in my writing, embedded and enmeshed to the point that they are not necessarily distinguishable as discrete elements. They merge and blend and blur, for in many ways they are the same."

"Though the students in my public school were probably ninety-five percent Jewish, not once between the second and eighth grades do I remember a single teacher-Jew or gentile-discuss a Jewish topic or issue, holiday, leader. All things Jewish belonged outside the walls of P.S. 95. And with the parents' consent."

"What happened was that Jewish feminists decided to either reclaim some stuff or -- they pushed into the Jewish community -- and people who had been outside of it, suddenly, women saw that there was a way in because of these other Jewish feminists...Every minority woman did this. They went back to their communities and they said, Where are the women? Let me see where they've been hidden, where they've been buried, who's forgotten, who should be remembered. We all did that with our own communities of origin, and I did the same thing with the Yiddish. And so, when I did with Melanie Kaye/Kantrowitz -- when we did "The Tribe of Dina," we highlighted Fradel Shtok, who I'd never heard of before, and Kadia Molodowsky, who I had, but I didn't even know that she wrote prose. And we published -- I translated two short stories by both of them. And aside, I think, from Rokhl Korn, it was, like, the first time that these people's prose was being shown."

"There's an enormous amount of protectiveness -- of sort of like, the three classic writers. You're not -- can't say that they were sexist. Why? I mean, why were they -- were they really, I mean, the only three men in the last century who were not sexist? It just doesn't make any sense."

"A child, of course, assumes that her world is the whole world."

"At the time, it was not an easy process to come out in the Jewish community. And very often, I voluntarily was a token. I mean, I knew I was being used as a token. But I think that that's also part of the process. I think you allow yourself to be a token just so often, you know. But I think it's part of a process of people getting adjusted and having a token out there that they can -- that makes it easier for somebody else not to be a token."

"The translation of Yiddish literature into English by the -- beginning with, like, Irving Howe, and that totally erased women, so it was even worse in English than it actually was in Yiddish."

"The Jewish Labor Bund began as a kind of socialist movement aimed at Jewish workers and evolved into -- very quickly, actually -- it evolved into a kind of socialist, self-consciously culturally identified movement, so that they weren't just -- that it wasn't only interested -- or understood that just either having better wages or better working conditions was really not enough, and that people needed schools and libraries and sports organizations and theater and art and literature in order to lead a kind of enriched life...The Bund was always -- was very strongly, before the war, anti-Zionist, and I was raised -- I don't know if I was raised anti-Zionist, because already by the time I was conscious, Israel already existed and the Bund made its peace with the fact that there was an Israel, but I never had the Zionist idea that I was -- that my home was there. I always felt that my home was in Poland...I want to make sure that it gets remembered. I want to pass it on to other people."

"The use of Yiddish was an expression not only of love of a language, but of pride in ourselves as a people; it was an acknowledgement of a historical and cultural yerushe, heritage, a link to generations of Jews who came before and to the political activists of Eastern Europe. Above all it was the symbol of resistance to assimilation, an insistence on remaining who we were."

"These early attitudes, the post-World War II push toward assimilation and American Jewry's increased involvement and identification with Israel, have made their mark on the present generation. When I would tell people that I was teaching Yiddish, most-especially Jews-were amused. Over and over again, I heard: "How cute!" I would counter that Yiddish is a language like any other. Generations of Jews in Western and Eastern Europe spoke it and wrote it, just like any other people in any other language. But here in America what had been mame-loshn to millions of Ashkenazi Jews, what had been a medium through which Jewish history, culture, politics, ethics were transmitted, had become a joke, a joke usually made by Jews, a joke now so Americanized it has become the property of the gentile mainstream."

"Don't allow the lucid moment to dissolve Let the radiant thought last in stillness though the page is almost filled and the flame flickers We haven't risen yet to the level of ourselves."

"Probably I am an ordinary middle-class believer in individual rights, the word "freedom" is simple to me, it doesn't mean the freedom of any class in particular."

"December, herald of destruction, takes you on a long stroll through the black torsos of trees and leaves scorched in autumn’s fire,as if to say: so much then for your secrets and your treasures, the fervent trill of small birds, the promises of summer months."

"You’ve seen the refugees heading nowhere, you’ve heard the executioners sing joyfully. You should praise the mutilated world. Remember the moments when we were together in a white room and the curtain fluttered. Return in thought to the concert where music flared. You gathered acorns in the park in autumn and leaves eddied over the earth’s scars. Praise the mutilated world and the gray feather a thrush lost, and the gentle light that strays and vanishes and returns."

"Our life is ordinary, I read in a crumpled paper abandoned on a bench. Our life is ordinary, the philosophers told me."

"They aren't obliged to vanish when we're gone. They don't have to be seen while sailing on."