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Luba Wrobel Goldberg, a Holocaust survivor, recalled in her autobiography that [[Lendowo-Budy|Lendowo]] in [[Brańsk]] "became a refuge for a lot of wandering Jews, they called this village the Garden of Eden."<ref name="LWG">Luba Wrobel Goldberg, ''A Sparkle of Hope: An Autobiography'' (Melbourne: n.p., 1998), p.63. Also in: Shmuel Kalisher, ed., ''Sokoly: B’maavak l’haim'' (Tel Aviv: Organization of Sokoły Emigrés in Israel, 1975), pp.188–207, translated as [http://www.jewishgen.org/yizkor/sokoly/sokoly.html Sokoly: In the Fight for Life] at Jewishgen.org</ref> |
Luba Wrobel Goldberg, a Holocaust survivor, recalled in her autobiography that [[Lendowo-Budy|Lendowo]] in [[Brańsk]] "became a refuge for a lot of wandering Jews, they called this village the Garden of Eden."<ref name="LWG">Luba Wrobel Goldberg, ''A Sparkle of Hope: An Autobiography'' (Melbourne: n.p., 1998), p.63. Also in: Shmuel Kalisher, ed., ''Sokoly: B’maavak l’haim'' (Tel Aviv: Organization of Sokoły Emigrés in Israel, 1975), pp.188–207, translated as [http://www.jewishgen.org/yizkor/sokoly/sokoly.html Sokoly: In the Fight for Life] at Jewishgen.org</ref> |
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==Painted Bird== |
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[[Jerzy Kosinski]] spent years regaling friends and dinner parties with macabre tales of a childhood spent in hiding among the Polish peasantry and in 1965 claimed to have written ''The Painted Bird''. Upon accepting the book for publication Dorothy de Santillana, a senior editor at Houghton Mifflin, said, "It is my understanding that, fictional as the material may sound, it is straight autobiography."<ref name = "Myers">Review by D. G. Myers of [http://www.leaderu.com/ftissues/ft9610/myers.html ''"Jerzy Kosinski: A Biography''" by James Park Sloan], Oct 1996. Verified 7th Nov 2008.</ref> |
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The book became the basic Holocaust text, a best-seller and award-winner, translated into numerous languages, and required reading in high school and college classes. Kosinski joined the speaking circuit, and dubbed himself a "cut-rate Elie Wiesel." The motif of the book was described by pre-publication readers as a "pornography of violence" and "the product of a mind obsessed with sadomasochistic violence." The book depicts the Polish peasants he lived with as virulently anti-Semitic.<ref name=Finkelstein>Norman Finkelstein, "The Holocaust Industry" p.55 of 2nd paperback edition, Verso, 2003.</ref> |
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Kosinksi was first exposed in 1982 in the Village Voice as having made extensive use of translators and collaborators to write all his books, and then concealing the fact.<ref>Geoffrey Stokes and Eliot Fremont-Smith, "Jerzy Kosinski's Tainted Words," in Village Voice (22 June 1982). Cited Finkelstein, p.57.</ref> George Reavey claimed to have written the ''Painted Bird'', and others claimed the same for other of his best-sellers. Several months later, Kosinksi was stoutly defended in the New York Times, which alleged that he was the victim of a Communist Plot.<ref>John Corry, "A Case History: 17 Years of Ideological Attack on a Cultural Target," in New York Times (7 November 1982). Cited Finkelstein, p.57.</ref> (In 2000, a book by [[Eliot Weinberger]] also claimed that Kosinski was not the author of ''The Painted Bird'', not being fluent in English at the time of its writing.<ref>Eliot Weinberger ''Genuine Fakes'' in his collection ''Karmic Traces''; New Directions, 2000, ISBN 0811214567; ISBN 978-0811214568. Cited unseen.</ref>) |
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The ''Painted Bird'' was translated and published in Poland after the fall of communism there in 1989 - whereupon Polish people who remembered the family were outraged at what they read. In fact, Kosinski had lived with his parents throughout the war, all of them sheltered by Polish peasants who took huge risks to save them. Kosinski had never been seriously mistreated. |
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Now finally exposed, Kosinski tried hard to make amends before committing suicide in 1991. He deplored the way that non-Jewish victims were excluded from the narrative he'd helped popularise. "at least half of the world's Romanies (unfairly called Gypsies), some 2.5 million Polish Catholics, millions of Soviet citizens and various nationalities, were also victims of this genocide." He paid tribute to the bravery of the Poles who had sheltered him during the Holocaust despite his Semitic looks.<ref>Jerzy Kosinski, Passing By [New York: 1992], 165-6, 178-9. Cited Finkelstein, p.57.</ref> |
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==Partial list of communities== |
==Partial list of communities== |
Revision as of 15:27, 7 November 2008
Under the Nazi German occupation of Poland in World War II, a number of Polish villages and communities attempted to rescue Polish Jews.[1]
Numbers
How many people in Poland rescued Jews? Of those that meet Yad Vashem’s criteria—perhaps 100,000. Of those that offered minor forms of help—perhaps two or three times as many. Of those who were passively protective—undoubtedly the majority of the population. — Gunnar S. Paulsson[1]
Poland's total pre-World War II population citizens was estimated at 35,100,000, of which 3.1 million were Jewish.[2] The exact number of Polish Christians who rescued their Jewish countrymen from the Nazi occupation has never been fully determined. Dr. Hans G. Furth, writing in the Journal of Genocide Research, estimated that there might have been as many as 1,200,000 Polish rescuers.[3] Władysław Bartoszewski, a wartime member of Żegota, estimated that "at least several hundred thousand Poles... participated in various ways and forms in the rescue action."[4] Historian Richard C. Lukas estimated estimates that upwards of one million Poles were involved in such rescue efforts.[4] "but some estimates go as high as three million."[4]
Likewise, there is no official number on how many Polish Jews were hidden by their Christian countrymen during wartime. Richard C. Lukas estimated that "the number of Jews sheltered by Poles" at one time might have been "as high as 450,000."[4] However, concealment did not automatically assure complete safety from apprehension by the Nazis, and the number of Jews in hiding who were caught varies in estimates from 40,000 to 200,000.[4]
It should also be noted that there were elements among the Polish population who blackmailed the hiding Jews and/or turned them over to the Nazis. Yet historians have determined that Polish collaboration with the Nazis was not commonplace.[4] However, as Paulsson notes, "a single hooligan or blackmailer could wreak severe damage on Jews in hiding, but it took the silent passivity of a whole crowd to maintain their cover."[5]
Jews in Polish villages
Polish villages that provided shelter from Nazi apprehension offered protection for their Jewish neighbors, and also offered aid for refugees from other villages and escapees from the ghettos.[6] Postwar research has confirmed that communal protection occurred in the villages of Głuchów near Łańcut,[7] Główne, Ozorków, Borkowo near Sierpc, Dąbrowica near Ulanów, in Głupianka near Otwock,[8] and Teresin near Chełm.[9]
The forms of protection varied from village to village. In Gołąbki, the farm of Jerzy and Irena Krępeć provided a hiding place for up to 30 Jews; years after the war, the couple's son recalled in an interview with the Montreal Gazette that their actions were "an open secret in the village [where] everyone knew they had to keep quiet" and helped, "if only to provide a meal."[10] Another farm couple, Alfreda and Bolesław Pietraszek provided shelter for Jewish families in Ceranów near Sokołów Podlaski, and their neighbors brought food to those being rescued.[11]
Two decades after the end of the war, a Jewish partisan named Gustaw Alef-Bolkowiak identified the following villages in the Parczew-Ostrów Lubelski area where "almost the entire population" assisted Jews: Rudka, Jedlanka, Makoszka, Tyśmienica, and Bójki.[6] Historians would also document a dozen villagers of Mętów near Głusk outside Lublin also sheltered Polish Jews.[12]
In some documented cases, Polish Jews who were being hidden were circulated between locations in a village. Farmers in Zdziebórz near Wyszków, by turns, sheltered two Jewish men who later joined the Armia Krajowa (Home Army) Polish resistance.[13] The entire village of Mulawicze near Bielsk Podlaski took responsibility for the survival of an orphaned nine-year-old Jewish boy.[14] Different families took turns hiding a Jewish girl at various homes in Wola Przybysławska near Lublin,[15] and around Jabłoń near Parczew where many Polish Jews successfully sought refuge.[16]
Impoverished Polish Jews, unable to offer any money in return, were nonetheless provided with food, clothing, shelter and money by some small communities; historians have confirmed this took place in the villages of Czajków near Staszów[17] as well as several villages near Łowicz, in Korzeniówka near Grójec, near Żyrardów, in Łaskarzew, and across Kielce Voivodship.[18]
In tiny villages where there was no permanent Nazi military presence, such as Dąbrowa Rzeczycka, Kępa Rzeczycka and Wola Rzeczycka near Stalowa Wola, some Jews were able to openly participate in the lives of their communities. Dr. Olga Lilien, recalling her wartime experience in the 2000 book To Save a Life: Stories of Holocaust Rescue, was sheltered by a Polish family in a village near Tarnobrzeg, where she survived the war despite the posting of a two hundred deutsche marks reward by the Nazi occupiers for information on Jews in hiding.[19] Chava Grinberg-Brown from Gmina Wiskitki would recall in a postwar interview that some farmers used the threat of violence against a fellow villager that intimated the desire to betray her safety.[20] Polish-born Israeli writer and Holocaust survivor Natan Gross, in his 2001 book Who Are You, Mr. Grymek?, told of a village near Warsaw where a local Nazi collaborator was forced to flee when it became known he reported the locations of hidden Jews.[21]
Jews in Polish cities
In Poland's cities and larger towns, the Nazis created ghettos that were designed to imprison the local Jewish populations. While communal rescue was impossible under these circumstance, many Polish Christians concealed their Jewish neighbors. Historian Gunnar S. Paulsson, in his research on the Jews of Warsaw, documented that Warsaw's Polish residents managed to support and conceal the same percentage of Jews as did residents in other European cities under Nazi occupation.[5]
Jews and the Church
Historians have determined that in some villages, Jewish families survived the Holocaust by living under assumed identities as Christians -- with the full consent of their village neighbors and protectors. This has been confirmed in the villages of Bielsko (Upper Silesia), in Dziurków near Radom, in Olsztyn Village near Częstochowa, in Korzeniówka near Grójec, in Łaskarzew, Sobolew, and Wilga triangle, and in several villages near Łowicz.[22]
In the villages of Ożarów, Ignaców, Szymanów, and Grodzisko near Leżajsk, the Jewish children were cared for by Roman Catholic convents as well as the surrounding communities. In these villages, Christian parents did not remove their children from schools where Jewish children were in attendance.[23]
Punishment for aiding the Jews
On November 10, 1941, the death penalty was expanded by Hans Frank, governor of the occupied Poland, to apply to Poles who helped Jews "in any way: by taking them in for the night, giving them a lift in a vehicle of any kind" or "feed[ing] runaway Jews or sell[ing] them foodstuffs." The law was made public by posters distributed in all major cities.[24] Nazi death squads carried out the mass executions of entire villages that were discovered to be aiding Jews on a communal level.[25][26][27]
The residents of the village of Markowa, near Łańcut, where many families concealed their Jewish neighbors, were executed by the Nazis.[28] In the villages of Białka near Parczew and Sterdyń near Sokołów Podlaski 150 villagers were massacred for sheltering Jews.[29] In November 1942, the Ukrainian SS squad executed 20 villagers from Berecz in Wołyń Voivodeship for giving aid to Jewish escapees from the ghetto in Povorsk.[30]
Entire communities that helped shelter Jews were killed in the now-extinct village of Huta Werchobuska near Złoczów, in Zahorze near Łachwa,[31] and in Huta Pieniacka near Brody.[32] The same fate met the villagers of Stara Huta near Szumsk.[33]
Several hundred Poles were summarily massacred with their priest, Fr. Adam Sztark, in Słonim on December 18, 1942, for sheltering Jews in a church. In Huta Stara near Buczacz, Polish Christians and the Jewish countrymen they protected were herded into a church by the Nazis and burned alive on March 4, 1944.[34]
Individual testimonies
In the postwar years, Polish Jewish survivors of the Holocaust recalled their experiences with the nation's villages in interviews and autobiographies. Emanuel Ringelblum, who chronicled the deportation of Jews from the town of Zbąszyń and later documented Jewish life in the Warsaw Ghetto: "[In Głowno, Jews] who went out to a village in search of food usually returned with a bag of potatoes".[35] Eva Safszycka who escaped from the ghetto in Siedlce: "I met with so much kindness from the Poles, so many were decent and helpful that it is unbelievable..."[36]
Leon Kahn, who traveled with his father around Powiłańce near Lida, would recall: "At each house, we knocked and explained our plight. Only a few turned us down.... Very soon our wagon was filled with butter and eggs and flour and fresh vegetables, and my father and I wept at their kindness...."[37] Zygmunt Srul Warszawer, who who survived by hiding around the areas of the village of Wielki Las, frequently requested assistance from farmers. Asked in interview if he had ever been refused, Warszawer indicated that though some farmers feared to allow him into their homes or barns, when it came to food, no one turned him down; "In twenty-six months, not once."[20]
Luba Wrobel Goldberg, a Holocaust survivor, recalled in her autobiography that Lendowo in Brańsk "became a refuge for a lot of wandering Jews, they called this village the Garden of Eden."[38]
Partial list of communities
Below is the partial list of Polish communities engaged in collective rescuing of Jews during the Holocaust, as described in literature mentioned below. Spelling of some of the names of settlements and counties has been revised in accordance with the currently available geodata. Occasionally, the below links lead to disambiguation pages listing villages known by the same name in the same geographical area of prewar and postwar Poland.
For list of settlements and their gminas in alphabetical order, please use table-sort buttons.
See also
- Holocaust in Nazi-occupied Poland: on the destruction of Polish Jewry
- Polish Righteous among the Nations: including risks, numbers, misconceptions and most notable rescuers
Notes
- ^ a b Gunnar S. Paulsson, “The Rescue of Jews by Non-Jews in Nazi-Occupied Poland,” published in The Journal of Holocaust Education, volume 7, nos. 1 & 2 (summer/autumn 1998): pp.19–44.
- ^ London Nakl. Stowarzyszenia Prawników Polskich w Zjednoczonym Królestwie [1941] ,Polska w liczbach. Poland in numbers. Zebrali i opracowali Jan Jankowski i Antoni Serafinski. Przedmowa zaopatrzyl Stainslaw Szurlej.
- ^ Furth, Hans G. One million Polish rescuers of hunted Jews?. Journal of Genocide Research, Jun99, Vol. 1 Issue 2, p227, 6p; (AN 6025705)
- ^ a b c d e f Richard C. Lukas, Out of the Inferno: Poles Remember the Holocaust University Press of Kentucky 1989 - 201 pages. Page 13; also in Richard C. Lukas, The Forgotten Holocaust: The Poles Under German Occupation, 1939-1944, University Press of Kentucky 1986 - 300 pages.
- ^ a b Unveiling the Secret City H-Net Review: John Radzilowski
- ^ a b Bartoszewski and Lewinówna, Ten jest z ojczyzny mojej, Kraków: Wydawnictwo Znak, 1969, pp.533–34.
- ^ Template:Pl icon Mariusz Kamieniecki, “Ratowali Żydów przed zagładą,” Nasz Dziennik, November 24, 2005
- ^ Template:Pl icon Jolanta Chodorska, ed., "Godni synowie naszej Ojczyzny: Świadectwa," Warsaw, Wydawnictwo Sióstr Loretanek, 2002, Part Two, pp.161–62. ISBN 8372571031
- ^ Kalmen Wawryk, To Sobibor and Back: An Eyewitness Account (Montreal: The Concordia University Chair in Canadian Jewish Studies, and The Montreal Institute for Genocide and Human Rights Studies, 1999), pp.66–68, 71.
- ^ Peggy Curran, "Decent people: Polish couple honored for saving Jews from Nazis," Montreal Gazette, December 10, 1994; Janice Arnold, "Polish widow made Righteous Gentile," The Canadian Jewish News (Montreal edition), January 26, 1995; Irene Tomaszewski and Tecia Werbowski, Żegota: The Council for Aid to Jews in Occupied Poland, 1942–1945, Montreal: Price-Patterson, 1999, pp.131–32.
- ^ Template:Pl icon "Odznaczenia dla Sprawiedliwych," Magazyn Internetowy Forum 26,09,2007.
- ^ Template:Pl icon Dariusz Libionka, "Polska ludność chrześcijańska wobec eksterminacji Żydów—dystrykt lubelski," in Dariusz Libionka, Akcja Reinhardt: Zagłada Żydów w Generalnym Gubernatorstwie (Warsaw: Instytut Pamięci Narodowej–Komisja Ścigania Zbrodni przeciwko Narodowi Polskiemu, 2004), p.325.
- ^ Template:Pl icon Krystian Brodacki, "Musimy ich uszanować!" Tygodnik Solidarność, December 17, 2004.
- ^ Alina Cała, The Image of the Jew in Polish Folk Culture, Jerusalem, Magnes Press, Hebrew University of Jerusalem 1995, pp.209–10.
- ^ Shiye Goldberg (Szie Czechever), The Undefeated Tel Aviv, H. Leivick Publishing House, 1985, pp.166–67.
- ^ “Marian Małowist on History and Historians,” in Polin: Studies in Polish Jewry, vol. 13, 2000, p.338.
- ^ Gabriel Singer, "As Beasts in the Woods," in Elhanan Ehrlich, ed., Sefer Staszow, Tel Aviv: Organization of Staszowites in Israel with the Assistance of the Staszowite Organizations in the Diaspora, 1962, p.xviii (English section).
- ^ Władysław Bartoszewski and Zofia Lewin, eds., Righteous Among Nations: How Poles Helped the Jews, 1939–1945, ibidem, p.361.; Gedaliah Shaiak, ed., Lowicz, A Town in Mazovia: Memorial Book, Tel Aviv: Lowitcher Landsmanshaften in Melbourne and Sydney, Australia, 1966, pp.xvi–xvii.; Wiktoria Śliwowska, ed., The Last Eyewitnesses: Children of the Holocaust Speak, Evanston, Illinois: Northwestern University Press, 1998, pp.120–23.; Małgorzata Niezabitowska, Remnants: The Last Jews of Poland, New York: Friendly Press, 1986, pp.118–124.
- ^ Ellen Land-Weber, To Save a Life: Stories of Holocaust Rescue (Urbana and Chicago: University of Illinois Press, 2000), pp.204–206, 246.
- ^ a b Nechama Tec, Resilience and Courage: Women, Men, and the Holocaust. Ibid., pp.224–27, p.29.
- ^ Natan Gross, Who Are You, Mr Grymek?, London and Portland, Oregon: Vallentine Mitchell, 2001, pp.248–49. ISBN 0853034117
- ^ Al Sokol, "Holocaust theme underscores work of artist," Toronto Star, November 7, 1996.
^ Władysław Bartoszewski and Zofia Lewinówna, eds., Ten jest z ojczyzny mojej, Second revised and expanded edition, Kraków: Znak, 1969, pp.741–42.
^ Tadeusz Kozłowski, "Spotkanie z żydowskim kolegą po 50 latach," Gazeta (Toronto), May 12–14, 1995.
^ Frank Morgens, Years at the Edge of Existence: War Memoirs, 1939–1945, Lanham, Maryland: University Press of America, 1996, pp.97, 99.
^ Władysław Bartoszewski and Zofia Lewin, eds., Righteous Among Nations: How Poles Helped the Jews, 1939–1945, London: Earlscourt Publications, 1969, p.361. - ^ Zofia Szymańska, Byłam tylko lekarzem..., Warsaw: Pax, 1979, pp.149–76.; Bertha Ferderber-Salz, And the Sun Kept Shining..., New York: Holocaust Library, 1980, 233 pages; p.199.
- ^ Mordecai Paldiel, The Path of the Righteous: Gentile Rescuers of Jews, page 184. Published by KTAV Publishing House Inc.
- ^ “Righteous Among the Nations” by country at Jewish Virtual Library
- ^ Holocaust Survivors and Remembrance Project: Poland
- ^ Robert Cherry, Annamaria Orla-Bukowska, Rethinking Poles and Jews: Troubled Past, Brighter Future, Rowman & Littlefield, 2007, ISBN 0742546667, Google Print, p.5
- ^ The Righteous and their world. Markowa through the lens of Józef Ulma, by Mateusz Szpytma, Institute of National Rememberance
- ^ Zajączkowski, Martyrs of Charity, Part One, pp.123–24, 228; quoted in Wartime Rescue, p.261, ibidem.
- ^ Template:Pl icon Władyslaw Siemaszko and Ewa Siemaszko, Ludobójstwo dokonane przez nacjonalistów ukraińskich na ludności polskiej Wołynia, 1939–1945, Warsaw: Von Borowiecky, 2000, vol. 1, p.363.
- ^ Kopel Kolpanitzky, Sentenced To Life: The Story of a Survivor of the Lahwah Ghetto, London and Portland, Oregon: Vallentine Mitchell, 2007, pp.89–96.
- ^ Zajączkowski, Martyrs of Charity, Part One, pp.154–55; Tsvi Weigler, “Two Polish Villages Razed for Extending Help to Jews,” Yad Washem Bulletin, no. 1 (April 1957): pp.19–20; Ainsztein, Jewish Resistance in Nazi-Occupied Eastern Europe, pp.450–53; Na Rubieży (Wrocław), no. 10 (1994): pp.10–11 (Huta Werchodudzka); Na Rubieży, no. 12 (1995): pp.7–20 (Huta Pieniacka); Na Rubieży, no. 54 (2001): pp.18–29.
- ^ Ruth Sztejnman Halperin, “The Last Days of Shumsk,” in H. Rabin, ed., Szumsk: Memorial Book of the Martyrs of Szumsk English translation from Shumsk: Sefer zikaron le-kedoshei Shumsk (Tel Aviv: Former Residents of Szumsk in Israel, 1968), pp.29ff.
- ^ Moroz and Datko, Męczennicy za wiarę 1939–1945, pp.385–86 and 390–91. Stanisław Łukomski, “Wspomnienia,” in Rozporządzenia urzędowe Łomżyńskiej Kurii Diecezjalnej, no. 5–7 (May–July) 1974: p.62; Witold Jemielity, “Martyrologium księży diecezji łomżyńskiej 1939–1945,” in Rozporządzenia urzędowe Łomżyńskiej Kurii Diecezjalnej, no. 8–9 (August-September) 1974: p.55; Jan Żaryn, “Przez pomyłkę: Ziemia łomżyńska w latach 1939–1945.” Conversation with Rev. Kazimierz Łupiński from Szumowo parish, Biuletyn Instytutu Pamięci Narodowej, no. 8–9 (September–October 2002): pp.112–17. In Mark Paul, Wartime Rescue of Jews. Page 252.
- ^ Philip Friedman, Their Brothers’ Keepers, New York: Holocaust Library, 1978, 232 pages, p.116. ISBN 089604002X
- ^ Nechama Tec, Resilience and Courage: Women, Men, and the Holocaust, New Haven and London: Yale University Press, 2003, p.224.
- ^ Leon Kahn (as told to Marjorie Morris), No Time To Mourn: A True Story of a Jewish Partisan Fighter (Vancouver: Laurelton Press, 1978), pp.55, 124.
- ^ Luba Wrobel Goldberg, A Sparkle of Hope: An Autobiography (Melbourne: n.p., 1998), p.63. Also in: Shmuel Kalisher, ed., Sokoly: B’maavak l’haim (Tel Aviv: Organization of Sokoły Emigrés in Israel, 1975), pp.188–207, translated as Sokoly: In the Fight for Life at Jewishgen.org
Further reading
- Malgorzata Melchior, The Holocaust Survivors who passed as non-Jews – in Nazi occupied Poland and France. The comparison of the Survivors’ experience1, Warsaw University
- Gunnar S. Paulsson, “The Demography of Jews in Hiding in Warsaw, 1943–1945,” Polin: Studies in Polish Jewry, volume 13 (2000), at pages 78–103.
- Gunnar S. Paulsson, “Evading the Holocaust: The Unexplored Continent of Holocaust Historiography,” in John K. Roth and Elisabeth Maxwell, eds., Remembering for the Future: The Holocaust, p. 257, in an Age of Genocide (Houndmills, Basingstoke, Hampshire and New York: Palgrave, 2001), volume 1, pp.302–318.
- Gunnar S. Paulsson, “Ringelblum Revisited: Polish-Jewish Relations in Occupied Warsaw, 1940–1945,” in Joshua D. Zimmerman, ed., Contested Memories: Poles and Jews during the Holocaust and Its Aftermath (New Brunswick, New Jersey and London: Rutgers University Press, 2003), pp.173–92.
- Gunnar S. Paulsson, Secret City: The Hidden Jews of Warsaw, 1940–1945 (New Haven and London: Yale University Press, 2002). Monograph.
- John T. Pawlikowski, Polish Catholics and the Jews during the Holocaust, in , Google Print, p. 107-123 in Joshua D. Zimmerman, Contested Memories: Poles and Jews During the Holocaust and Its Aftermath, Rutgers University Press, 2003, ISBN 0813531586
- Tadeusz Piotrowski (1997). "Assistance to Jews". Poland's Holocaust. McFarland & Company. pp. p.112-128. ISBN 0-7864-0371-3.
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(help) - Nechama Tec, When Light Pierced the Darkness: Christian Rescue of Jews in Nazi-Occupied Poland, Oxford University Press US, 1987, ISBN 0195051947, Google Print
- Irene Tomaszewski, Tecia Werbowski, Zegota: The Rescue of Jews in Wartime Poland, Price-Patterson, 1994, ISBN 0969577168