essayists-from-poland

"it’s time to start the spectacle, like the feet going uphill putting them on the hot sand it was tried to rub them off with the sharp stones to bruise them with the blames thrown from generation to generation to drown them in the quicksand to close the notebook in this place and open it for old age not until twenty-five years later in some other place and in some other circumstances, and there are many stars left to discover we could name them all with the heliocentric dictionary of our session I guess I won’t be wrong, if I say that it is easier to get some kilograms lost going uphill but if that will relieve us from the sin? which is holding on to the human nature and with a flower called an orchid will change the way to the slope on which the last teardrop ripped away from science will flow down I know that your goal is my salvation give me this bench let me rest on the leafless tree painted with the blood from the wounds blazing with the world heat – I know, all is expanding, and a cut flower withers the red roses that sprouted on the concrete today they will forget the act of the non-aggression pact on the regular basis I gave you my mark in the form of a poem so inhumanly growing inside the mouth, your strength is inexhaustible a new point is falling on the foundation of the world the cobblestone spread with blood I understood, that I have no chance to retreat only to run ahead of me like the cosmos is expanding and maybe someone will turn off the light – and from my sweet round sentences from the gently rounded commas the venom is oozing out."

"here is the sea, when we’re climbing up the ladder of singing: we, who are having the day sweetness penetrating into our lungs. The congratulations, the expressions, the discreet meetings with a reader, which are given by us are – the strict rules. Today, the water is the state of aggregation of the glass fear, the horror of time, which appears on the order of the civilian chapter – That’s what I’ve stated, and after all the city didn’t dazzle me, degrading the scale of poets’ unfortunate deaths, the grudges in the name of the Universe, (the pulled out weeds. I escaped from the crime scene, not feeling the coloration of this poetry). Me, poured into the bottles, I’m putting my hand on the suitcases, being delirious, only on the way having the fixed priorities, (reading poetry – don’t go into the basement, you floating comma), – a root and a leaf are cooperating, an oak is surviving the beginning, the mantra of the lost generations. Where are the clay flasks lying the flasks of absolved whines? And our home, it is an open heart of Descartes, today the abnormality of the art is giving rise to doubts, (everything is based on talents)."

"Yet I will count all the grains And cast a shadow behind the Blue mountain I will ignite the Truth in your heart petrified Man of iron And I will run across the ocean to you Because it is frozen with the dot over the „i” inverted Desert auroras, mirages They will unseal letters sent to the stars"

"My destiny is built on the bones with fear my weakness raised on the book of hesitation Have I erected a monument here? here is the fatigue of the sin of bare crags – as The Laureate of Many Sunrises I am a dreams operator"

"The survival of Yiddish and its culture does not rest on our ability to find the right term for "corn flakes" or "jet lag"; but rather on our ability to find a proper place for yidishe kultur in our lives, a place among other commitments; on our ability to infuse it with our contemporary values and politics learned outside of its boundaries. For example, feminism: women were co-creators and conveyors of Yiddish culture. This fact should be reflected in cultural history, as in contemporary Yiddish institutions and events. Contemporary Jewish feminists have much to contribute and their perspectives should be sought out. The Jews who would say "we don't need them" should think again about history, about the size of the Jewish community. I believe we need each other."

"Let us not take the attitude that because of our politics we must remain pure and not mix with the Jewish rabble-the mainstream. Let us be as willing to meet with Jews in small community centers in our neighborhoods as we are to meet with Palestinians. The work to be done at these centers and synagogues is as critical as the work needed to resolve the Palestinian/Israeli conflict."

"Like most activists and artists, I have difficulty establishing priorities. The tension between being active in the world and needing solitude is one all of us struggle with. I find myself discussing this tension with other Jews, particularly in regard to our activism on the Israeli/Palestinian conflict. Not an abstract discussion."

"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."

"For too long our preoccupation with Israel (either in the form of Zionism or fundraising for Israel as the primary content of our Jewish identity or in the form of political opposition to Israeli government actions) has prevented us from seeing and dealing with Jewish identity, and Jewish life in the U.S."

"Though the Middle East is "far away," Israel, the West Bank, and Gaza remain close to our hearts, to our Jewish identity. We discuss the U.S. government's role in the region, the connections between defense spending and the homeless, between Third World people's solidarity with the Palestinians and the tensions between Jews and other racial and ethnic groups in the U.S. But these are not, I believe, at the core of our involvement. Israel retains a special place on our list of priorities because it is a Jewish state and we are Jews and cannot disengage ourselves from its fate. It pushes us psychologically, gnaws at our sense of personal responsibility. It keeps us constantly focused and conscious of our Jewish identity."

"in July, 1983-thirty-seven years after having left-I returned to Poland with my mother on the occasion of the fortieth anniversary of the varshever geto oyfshtand, Warsaw Ghetto Uprising. Though I had been raised in almost a khurbn kultur, a Holocaust culture, I was totally unprepared for the experience. In Poland I saw the shadows of Jewish-Polish culture and was able to infer from them the magnitude of what had taken place. It was like stepping into a negative rather than a photograph. I was overcome by the sudden realization of the scale of the loss."

"That as a Jew I have a personal stake in the survival of yidishe kultur is not something I am ashamed of. I want yidishe kultur to survive and I intend to contribute toward that end. This commitment broadens my perspective, not narrows it. I believe that only when we ourselves are firmly rooted in our own cultural soil do we understand the commitment of others to their cultures, the binds of loyalty, the benefits of community. Furthermore, maintaining yidishe kultur supports Jewish diversity which feeds me, which continues to make life interesting. My recognition of Sephardic culture, for example, caused an expansion of my own perspective on people in general and specifically on the extraordinary breadth of Judaism and the Jewish experience."

"Perhaps this experience as a lesbian and feminist is the reason I try to avoid the "us" and "them" division and try to find common ground in both worlds from which to launch various battles. The "us" and "them" division-"us" meaning progressives and "them" being the mainstream-is too simple and veils a more complex reality. It also smacks of smugness and self-righteousness, which I find alienating. It assumes that the progressive world has everything to offer the mainstream and the mainstream's main activity is to unlearn its evil ways. This is neither useful nor accurate. I am, for example, often pained by the ignorance of many Jewish progressives in relation to Jewish history, culture, and religion and wish we would have more contact with the mainstream community and get our Jewishness on firmer ground."

"We Jews are living in a strange historical period in which our sense of history is often quite warped. For many American Jews, the Holocaust and Israel have reduced Jewish history to the years 1939-1945, or 1948 to the present. This extremely limited view of Jewish history naturally narrows the concept of Jewish identity and that narrowness is one which we as progressives ought to be countering."

"I am also angry that Jews have somehow, during this process, gotten stuck—I'm not sure if that's the right word, but I don't know how else to express it. They have been unable to absorb the experience of the Holocaust, have not learned how to transcend the catastrophe. They've mistakenly thought that to transcend means to forget the past, that to think about the present is to abandon the past. That too is a painful mistake, a grave mistake for Jews in America, because it's kept many of them from universalizing their experience, from joining with others who have experienced oppression—not perhaps an exact duplication of Jewish oppression, but nevertheless oppression."

"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."

"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."

"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."

"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."

"I also became acutely conscious of the extreme effort, the commitment required to keep a language and culture alive in an environment that, at best, is indifferent. I was particularly stung by the disrespect with which Yiddish is treated by Jews. Historically, of course, this was nothing new. I had always heard stories of the clashes, some of them violent, between the Bund and the komunistn who advocated "normalcy" and assimilation or with the tsiyonistn who pressed for a Jewish homeland and Hebrew as the national language. And in 1963, when I had visited Israel, I myself heard the scorn with which most Israelis regarded Yiddish. To them, Yiddish meant shtetl, and shtetl meant the Holocaust. Never again. We're a new breed here. A different kind of Jew. I consciously thought them anti-Semitic, felt enraged at their lack of understanding and caring. Israel was one place where Yiddish culture might have survived. (The Soviet Union was the other.) But Eastern European Zionists were determined to wipe out the past of all Jews who came to Israel—not unlike the melting pot philosophy in America—and eliminating Yiddish among Ashkenazi was one of the steps toward achieving that goal."

"since Israel's 1982 invasion of Lebanon and the Sabra and Shatilla camps' massacres, I have experienced a slow disorientation around my Jewish identity. Israeli policies have caused me to question the adequacy of how I defined myself as a Jew. Like those Jews who until '82 were not focused on Israel, I felt discomfort and then rage about Israel's relationship to Palestinians and an increasing urgency about working to resolve the conflict. With great resistance, I have accepted that events in Israel and in the Occupied Territories-no matter how I defined myself as a Jew-affect my vision of myself as a Jew, my Jewish pride, my sense of how Jewish issues are to be prioritized."

"From the age of twenty, my ego has been invested in poetry. For me, the prospect of expression through poetry transforms solitary silence and an empty page into sheer pleasure. I feel unafraid, knowing I can break all the rules, invent my own forms. No matter what persona I take on, my voice remains accessible and recognizable. There is no artifice, no pose, no sense that I have to transform myself into someone else. As a poet, I remain comfortably disrespectful. I experiment, take risks which sometimes work and sometimes don't. For years I have had no such courage in essay writing. It has seemed an iron-clad genre that I could neither escape nor fit into."

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

"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."

"In looking back, I wonder why something so basic as di yidishe kultur, so intimately connected to my life, has been so difficult to maintain, to be actively loyal to. Why have I experienced so many setbacks?...The problem stems from American society, which does not tolerate cultures outside the mainstream and does everything, materially and psychologically, to weaken them. Whether to Spanish-speaking or Chinese-speaking or Yiddish-speaking children, the message is monotonously the same: Change your name. Americanize. Forget the past. Forget your people."

"history has frequently forced Jews to cope with fragments and, as a result, we have learned how to create new contexts, new structures, new wholes-this process, as in the case of Yiddish itself, sometimes taking centuries. It is, I think, part of our resilience, part of our great capacity to transform when we have the will."

"I want my Yiddish involvement to be rooted in my life, in the present, want it to be infused with my contemporary politics and concerns, with the special quality of Jewish American experience. Di yidishe svive in the American environment. One world, not two. That's what will keep Yiddish alive for me."

"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."

"there needs to be greater communication between Jewish progressives and the Jewish mainstream, there needs to be an exchange, bartering if you will. If such exchanges do not take place we will still be progressives, but not Jewish progressives...There needs to be among us a greater sense of an exchange between equals rather than between givers and receivers. If this sense of mutual respect does not exist, then we progressives will surely be forever seen as outsiders."

"As a feminist and lesbian, as a Yiddishist and a cultural Jew, I often feel alienated from Jewish progressives who do not share my cultural concerns, who do not worry about Jewish cultural survival... I have found, in fact, that my concerns about Jewish identity and culture often form the bridge to the mainstream Jewish community and enable me to get progressive issues such as women's and gay and lesbian rights a more sympathetic ear."

"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."

"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."

"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."

"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."

"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."

"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."

"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."

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

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

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

"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."

"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."

"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."

"The Jewish artist in me feels displaced. I want to have time to write, to create literature which expands our notion of our Jewishness, which might in turn give us rest and inspire us to keep on with our peace work. But I don't make time for it. I remain focused on Israel and the Occupied Territories, where the situation is worsening."

"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."

"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."

"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."

"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?"

"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."