During the Second World War, the village of Pawłokoma, nowadays located a dozen kilometres from the Polish–Ukrainian border, was an area of conflict between the two nations. It has been almost ten years since a ceremony was held commemorating the victims of the conflict. The ceremony was attended by the Polish and Ukrainian Presidents. Today, the village is a symbol of reconciliation between the two nations. This article analyzes the dynamics of local collective memory about the conflict, using the “working through” concept and works on social remembering as a theoretical framework. In my discussion of the causes and effects of the changes in dynamics, I use data from individual in-depth interviews with three categories of respondents: the inhabitants of Pawłokoma, local leaders, and experts. The aforementioned ceremony was an opportunity for working through the traumatic past in the local community of Pawłokoma. Although social consultations were held in Pawłokoma rather than a comprehensive working-through process, we should be talking about a symbolic substitute for this process. Despite the fact that material commemorations of the Polish and Ukrainian victims were erected, some factors essential to accomplishing the working-through process were missed, such as complex institutional support, the engagement of younger generations, and empathy towards the “Others” and their sufferings.
After first outlining the notion of anti-Semitism, the predominant survey method used for researching it, and the history of the presence and the current (near) absence of Jews in Poland, this article gives the results of different surveys of various kinds of antiSemitism in this country, including the authors' own, and discusses the findings of their qualitative study -focus group interviews with members of three different Catholic communities from three different cities. The qualitative study confirmed the hypothesis that imagined and stereotypical rather than real Jews are the objects of modern anti-Semitism in Poland, while real historical and stereotypically perceived Jews are the objects of its religious and post-Holocaust variants. The roots of religious anti-Semitism lie in the not entirely absorbed teachings of the Catholic Church on the Jewish deicide charge. Religious anti-Semitism supports modern and post-Holocaust kinds of anti-Semitism. Modern anti-Semitism is rooted in poor education, lack of interest in the Jewish history of Poland, lack of inter-group contact, and persisting stereotypes of Jews. Among the various Catholic communities of Poles, there are considerable differences in attitudes to Jews. The qualitative study also revealed a methodological deficiency in the standard survey questions intended to measure anti-Semitism, which are sometimes understood as questions about facts rather than about opinions.
Sensitive topics in qualitative fi eldwork typically include health problems, sexual practices, addictions, illegal activity and death (Campbell 2002;Lee 1993;Liamputtong 2006). Yet, the situation of memories of intergroup violence committed by ingroup members on outgroups -where a community is confronted with the fact that their fellow members have harmed members of other groups -should also be considered as a sensitive topic. An especially sensitive situation occurs when research is conducted in a small community with relatively strong social control maintained through networks of relationships between its members. The aim of this paper is to explore the sensitivity of respondents in their remembering and forgetting of the harm done by members of their own group to the "Others" in local communities, to diagnose the diffi culties in conducting fi eldwork on this topic, and to present various methods of overcoming them. This article is based on experience from a project dedicated to the social memory of violence committed by Poles against members of other ethnic groups within local communities during World War II.
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