Category Archives: Skierniewice

Skierniewice Map Translations and More

12 Sunday Jul 2020

Posted by in Skierniewice, Uncategorized, Yiddish

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A few readers have helped me translate the Skierniewice map I posted recently. Thank you Pnina, Ellen, Wendy, Marion, Mark, Roberta, and the reader els! It’s taken me a while to figure out Photoshop, but here is the hand-drawn map with English translations:

SkierniewiceMap_Yizkor_translationfinal

Hand-drawn map of Skierniewice with English translations

I found the map in the Atlas of Memory Maps virtual exhibit, but a reader located a better resolution digital copy in its original source, the Skierniewice Memorial Book by Sefer Skernievitz, available in the New York Public Library Digital Collections. (Thanks els who shared this link with me).

Even with all the help I received, figuring this map out has been tricky. I cross-referenced what translators told me with the current Google map of the city, as well as this map of Skierniewice from 1915, from the website Mapster (again, thanks els for the info):

SkierniewiceMap1915_GermanMapOfRussianPartition_annotatedfragmentfinal

Detail of 1915 Skierniewice Map. Blue lines indicate the boundaries of the hand-drawn map

As best I can tell, the hand-drawn map distorts some dimensions and locations. It draws the river parallel to the downtown blocks, when in fact, the river veers off from the downtown grid at an angle, so it’s much further away toward the southwest than the northwest (see the blue lines on the map). Considering the map in the Yizkor book was drawn from memory, it’s no surprise such inessential details would be distorted. Have you ever tried drawing a map of a place you used to live? It must have been even harder when you didn’t see it on a digital map all the time.

The word labeled “barrack” in the lower left was a tricky one. My cousin Pnina, who remembers some Yiddish from her childhood, translated it as “Kasharen. ” Roberta confirmed that “Kosharn” means “barracks.” I also found an article in a regional newspaper about the demolition of the last barrack buildings in March 2020. They were located in this same part of the city, between the river and the downtown area on 1 Maja Street. Other landmarks that still exist include the Archbishop’s Palace (Pałac Prymasowski) to the north, as well as the Market Square and Senator Street.

I’m still not sure of the location on these maps of the synagogue building that survived and currently houses a plumbing supply store. Based on the street grid, it appears to be the Torah Study Place on the Yizkor map. But what about that building on the 1915 map that appears to be shaped like connected large and small circles and positioned right inside the intersection? I’ve labeled it “synagogue?,” and similarly Pnina suggested the building in that position on the Yizkor map, labelled with a Star of David, might be a synagogue. I wonder though. Might this have been the mikvah? After all, it’s on what’s labelled Mikvah Street, and Virtual Shtetl also says the mikvah was on this street (its contemporary name is Okrzei Street).

UPDATE: My cousin Pnina told me today that the building I labeled “synagogue?” on the first map was definitely a synagogue. The small box in the lower left of that block has a Star of David and above it is written “The Shil,” which means “the synagogue” in Yiddish. So could that mean that the intersection was altered after the war so the synagogue ended up on the opposite side of the street? She also says that the “Torah study place” was probably a school, not a synagogue. If anyone reading this knows anything that might clarify things, please let me know!

Memory Map Exhibition includes Skierniewice, the Piwkos’ Hometown

08 Friday May 2020

Posted by in Cemeteries, Heritage work, Jewish Culture, Memory, Museum, Piwko, Post-World War II, Skierniewice, Synagogues, Yiddish

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The Atlas of Memory Maps exhibit features maps drafted by non-experts in an effort to preserve the memory of their hometowns, which had been destroyed or radically transformed during and after World War II. Most were published in Yizkor books, memorial books compiled by Jewish survivors. The exhibition is mostly in Polish, but includes some English-language information. The maps contain notations in Yiddish or Hebrew. This virtual exhibition by Grodzka Gate-NN Theatre Center includes maps from Poland, Belarus, Ukraine, Lithuania, Moldavia and Slovakia.

I found a map of Skierniewice among over 150 included in the exhibition. My grandfather Hil Majer Piwko was born in there in 1854, as were his siblings Jankel Wolf (1857), Urysz (c. 1861), Dawid (1862, d. 1865), Nusen Dawid (1866), Chawa (c. 1871), and Fajga (c. 1878). It’s where Hil Majer brought his bride Hinda Walfisz in 1873, and where they started their own family. It’s also where his parents were buried (Cywia Rajch in 1862 and Chaim Josef in 1912), and probably his stepmothers, too.

Here is the map from the exhibition:

SkierniewiceMapInterwar_onlineexhibit

Map of prewar Skierniewice drawn from memory by an unknown author

Comparing it with a contemporary map, it’s hard to figure out exactly how they match up. Maybe someone who can read Yiddish can help me by translating the words on the map. Please leave me a comment if you do! I think the rivers on each map are the same, and the space marked with crosses in the bottom center of the prewar map may be the green space marked “Church of St. Stanislaus” in the bottom right of the contemporary map.

SkierniewiceMap2020

Map of contemporary Skierniewice. The site of the synagogue is marked with a black dot surrounded by a grey circle. Source: Google Maps

I’ve been to Skierniewice twice, with my cousin Krysia in 2013 and with my cousin Bob in 2018. Little remains of the town’s Jewish heritage.

Skierniewice Rynek in 2013
Krysia and me in Skierniewice, the birthplace of our great grandfather. April 2013
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With cousin Bob, the former synagogue in the background–it’s now an electrical supply store

The synagogue, though the exterior is well maintained, now houses an electrical supply store. On the road running parallel to the river, a few tombstones have survived in the old Jewish cemetery, but they are in what is currently the backyard of a private residence. I wonder if this cemetery was included on the prewar map? The newer Jewish cemetery contains  many more surviving tombstones as well as commemorative markers outlining the history of the town’s Jewish population. It is located beyond the bottom edges of these maps, off a dirt road a short ride south of town.

 

Located in Lublin, Grodzka Gate-NN Theatre is one of the oldest and most active Jewish heritage organizations in Poland. About its origins, Tomasz Pietrasiewicz writes:

The changes brought about by the fall of communism in Poland in 1989 initiated the process of regaining Memory by the Polish society, and Lublin was among many Polish cities which had to face their forgotten past.

When we began our activities at the Grodzka Gate [which historically separated the Jewish and Catholic districts of the city] in the early 1990s, we knew nothing about the history of Jews in Lublin. We were not aware that the enormous empty space on one side of the Gate conceals the Memory of the Jewish Quarter. We did not realize that the Gate leads to the non-existent town, the Jewish Atlantis.There is a huge parking area, lawns and new roads where there used to be houses, synagogues and streets. A large part of this area, including the foundations of the former Jewish houses, was buried under a concrete cover, and the memory of those who lived here was hidden as well. You cannot  understand Lublin’s history without these empty spaces near the Gate. For the NN Theatre, they have become a natural setting for artistic actions, Mysteries of Memory, which uncover the memory of the past while mourning the victims of the Holocaust. (from “History of Grodzka Gate-NN Theatre“).

More information about the exhibition and Grodzka Gate-NN Theatre can be found at the following websites:

Jewish Heritage Europe

Grodzka Gate-NN Theatre Center

 

Memory in Fragments: the talk at UA

31 Thursday Dec 2015

Posted by in Brześć Kujawski, Buk, Cemeteries, Family, Heritage work, Israel, Jewish Culture, Lutowiska, Memory, Poland, Polish Culture, Polish-Jewish Heritage, Polish-Jewish relations, Post-World War II, Poznan, Pre-World War II, Research Methodology, Skierniewice, Synagogues, World War II, Wronki, Włocławek

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The lecture I gave at UA September 3, 2015 about my research during my Fulbright Fellowship is now available on vimeo. I’ve never seen myself lecture before. It’s a little unsettling. Still, here it is, flaws and all (for instance I know that Poland entered the European Union in 2004, even though I misspoke here).

I talk a little about the Fulbright Program–the kinds of grants available and some tips for applying.

It’s also a good introduction to my ideas about reassembling Jewish life: the strands that I’m following, what has been lost, what can be recovered, and how memory projects at sites throughout Poland intertwine with my own search for my family history. I hear echoes of some of the scholars I’ve read–Iwona Irwin Zarecka and Marianne Hirsch, as well as my sometime collaborator Malgosia Wosińska. There is no way to bring back what has been lost, but fragments of the past can be reassembled to form a new kind of life that allows for connection with what used to be and what yet might be.

The Piwko Saga, Vital Records Version

10 Tuesday Mar 2015

Posted by in Archives, Brześć Kujawski, Family, Names, Piwko, Pre-World War II, Skierniewice, Sobota, Włocławek, Żychlin

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I’ve found records connecting my great grandparents’ lives to five different towns in central Poland.

Hiel Mayer Piwko's birth certificate, 1854

Hiel Mayer Piwko’s birth certificate, 1854

A birth certificate in the Łódź archive states that Josek Piwko, a thirty-year-old tanner appeared with two witnesses to report that his wife Cywia nee Raych, age 26, gave birth to a son Hil Majer on October 26/ November 7, 1854[1] at eight in the evening in the city of Skierniewice.

Żychlin book of residents, Walfisz family first half. Hinda, third from the top, was crossed out when she married and moved to Skierniewice.

Żychlin book of residents, Walfisz family first half. Hinda, third from the top, was crossed out when she married and moved to Skierniewice.

In the Kutno archive, the book of Żychlin residents includes Hinda Walfisz, born August 14, 1854 (making her two months older than her future husband). Others in the household include her parents and two younger sisters. Her father Nusen was born June 14, 1817 in Wyszogród. His profession is listed as belfer, (According to JewishGen this means an assistant melamed in cheder [religious teacher]). His parents were Jamoch and Hinda nee Pigel. Her mother Pesa was born February 5, 1831 in Żychlin to Dawid Losman and Tema nee Majerek. The two other girls were Tema, born March 28, 1858 and Łaja, born May 2, 1861.

Żychlin Book of Residents, Walfisz family second half.

Żychlin Book of Residents, Walfisz family second half.

Hinda’s name is crossed out and a note is added on June 22, 1873 that she moved to Skierniwice to live with her husband Hil Majer Piwko. Hinda’s sister Tema eventually married Hil Majer’s younger brother Jankel Wolf, from whom the Zurich Piwkos descended.

The next document, found in the Łowicz archive, is the marriage certificate of Hil and Hinda’s oldest daughter, Liba Cywja, and Jankel Winawer in 1891. She was 18 and he was 20. His family was from Warsaw, while her family was living in Sobota, a village outside of Łowicz and not far from Żychlin. So at some point, Hil and Hinda moved from Skierniewice to Sobota. I wonder why? I’m told it was common to move from smaller to larger settlements, so why move from a town to a village?

Liba Piwko and Jankel Winawer's marriage record, 1891

Liba Piwko and Jankel Winawer’s marriage record, 1891

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By 1901, when a son, Abram Janas (born in 1877) married Blima Kolska, the Piwko family was listed as living in Brześć Kujawski. Abram and Blima were married in Blima’s hometown of Kłodawa. I found this marriage certificate online; the Poznań archive has digitized these records.

Abram Piwko and Blima Kolska married in Kłodawa in 1901

Abram Piwko and Blima Kolska married in Kłodawa in 1901

PiwkoAbramKolskaBlimaAktMalzenstwa1901_2

In the Włocławek archive, I found the Piwkos in the book of residents of Brześć Kujawski. This is my Holy Grail—the thing I’ve been looking for—a document that includes my grandmother. My guide for the day, Tomasz Kawski, a historian who has written about Jews of the area, said, “It’s a miracle [cuda]” I found it. I agree.

Piwkos in the Brześć Kujawski Book of Residents

Piwkos in the Brześć Kujawski Book of Residents

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The document lists Hil Majer, son of Icek and Cywja nee Rajch, born October 26/ November 7, 1854 in Skierniewice, married, townsman, Jewish faith, trader (handlarz), and Hinda Piwko nee Wolfisz, daughter of Nusen and Pesa nee Losman, born August 2/14, 1854 in Żychlin, married, townswoman, Jewish faith, [supported] by her husband. In addition, five daughters are listed: Liba Cywja (b. January 27/February 2, 1874), Ryfka (b. December 20, 1884/ January1, 1885), Hana (b. October 11/23, 1886), Małka (b. December 10, 1895), and Haja (b. January 21/ February 2, 1894). Haja is Halina, my babcia. So I finally know her Jewish name.

The document confirms several details that have been passed down in the family; it also raises new questions:

  • All the sisters are listed as having been born in Żychlin. Perhaps Hinda returned to her native home to give birth? Or maybe it was just customary to list girls as being born in their mother’s hometown?
  • There is a note from July 16, 1906 that Ryfka (called Regina on Pat and Pini’s family trees) married Pinkus Kolski and moved to Piątek. The dates don’t correspond exactly to information from other sources which say Pinkus and Ryfka had a son Natan already in 1905. It might just be that the note was added a while after the wedding. Still, why then wasn’t it also noted that Ryfka died giving birth?
  • According to another note on the page, Małka died in Włocławek on June 7/20, 1912. This fits the story Mom told me about Babcia’s younger sister who committed suicide at age 17. No one knew why, but they suspected it was related to unhappiness in love. My mom was fascinated with her story. Maybe it is because she was named after her (the Christianized family tree lists Małka as Maria Renata). Maybe it is because of my mom’s interest in psychology. She wondered what would have compelled Małka to take her own life. Was her love unrequited? Did her father forbid it? Mom told me that Małka was beautiful, with dark hair and a dark complexion unlike the other girls in the family who were fair. In 2011, when I found Babcia’s family photos in the envelope labeled “Do Not Open,” and showed them to Mama, one of the few ones she recognized was Małka’s (though of course mom called her Maria).
  • Hana is my auntie Nunia. The document confirms her birth name and birth year, but the birthdate is different—her US records list her birthday as July 21. Similarly, my grandmother’s birthday is different on her US records—July 16. They also changed her birth years, claiming to be four years younger than they actually were, but this was a known secret in the family.

It is not clear from this document when the family moved to Brześć Kujawski. A note by the first three names states they were registered as residents of Skierniewice; it’s dated April 3, 1903. So where were they living at the end of the 19th and beginning of the 20th centuries? In Skierniewice, Sobota, or Brześć Kujawski? Or could they have been in Włocławek already? Hil Majer is on the Włocławek voters list in 1907, and his obituary says he died there in 1929. Aunt Pat lists Hinda’s place of death as Włocławek in 1933. All these places are within one hundred miles of each other, more or less in a line headed northwest from Warsaw.

And why aren’t some of the other siblings listed? Jakób, the oldest boy may well have been living on his own already. But what about Sarah who supposedly married Saul Winawer in Brześć Kujawski in 1899? Or Efraim (who changed his name to Philip in the US) who was two years younger than Sarah? Why is there no mention of Rachel? She was born around 1890, between Hana and Haja who are listed. Rachel married Pinchas Kolski after the death of her sister Ryfka, so she should still have been living at home when this record was made. Conversely, why is Liba listed as single and living with her parents? Wasn’t she with her husband, Jankel (Jakub) Winawer, whom she married in 1891 in Sobota?

Of course, I wonder about the records I can’t find. The vital records for Jews of Żychlin and Brześć Kujawski no longer exist. My new Holy Grail would be to find Babcia’s marriage certificates and the birth certificates of my mom and her brothers. Vital records are made public only after 100 years, so some of these might be available through the Civil Registration Office (Urząd Stanu Cywilnego). But do they even exist? Were they destroyed by war, or somehow expunged when Babcia broke ties with her old (Jewish) life and took on her new Christian identity?

[1] According to JewishGen, when two dates appear on vital records, the first refers to the Julian calendar used by the Russians while the second refers to the Gregorian calendar, used in most of Europe.

Archives and Ancestors

31 Saturday Jan 2015

Posted by in Archives, Family, Names, Piwko, Skierniewice

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I went to Łódź in search of my great grandfather’s birth certificate. It was my first time there. I had heard Łódź is an ugly, dying industrial center, but I was pleasantly surprised to see it is full of attractive 19th century brownstones. Many are in disrepair, some are in ruins, but others have been renovated and recall the former prosperity of the city. I need to reread Reymont’s Ziemia Obiecana, a novel involving relations among Polish, German, and Jewish cloth manufacturers; as I recall, it provided a snapshot of the business relationships as well as the prejudices among them.

Plac Wolnośći, archive on the right.

Plac Wolnośći, archive on the right.

The archive is in an old building in Plac Wolności, a circular intersection which, depending where you look, evokes either socialist monumentalism or the bourgeois elegance of the century before. Archives are odd places, and archivists generally seem more comfortable around paper and books than around people. In Łódź the documents I wanted are on microfilm. In other places, I have been fortunate enough to leaf through the original record books. They are large ledgers with thick yellowish paper. Some of the hardbound covers are riddled with insect holes. The handwritten entries can be hard to read—some scribes were neater than others; some added their own unique flourishes.

Still, I hit the jackpot—records from Skierniewice dating from the 1840s-60s. I found Hiel Piwko’s birth certificate and traced his line back two or three more generations. I found out that his father and mother came from smaller towns near Skierniewice, Rawa Mazowiecka and Bolimów. These older records are in Polish, though the handwriting can still be hard to decipher. I learned that my great-great grandfather Josek was a tanner (garbarz). This is consistent with what Aunt Pat has in her notes, but Hiel’s mother is listed with a different name—instead of Lucyna King, she’s Cywia Rajch. I traced back further after getting home, and found reference on JRI (Jewish Records Indexing) to her birth certificate, which lists her as Lieba Cywia Raich. Pat also lists Babcia’s sister Libe Piwko as Lucyna, so that likely explains the first name. Lucyna, Libe, Lieba can easily be versions of the same name. Could King and Rajch be related, too?

The birth records follow a standard pattern. They identify the father, the date he came to the record office, his age, town, and sometimes profession. Next, two witnesses’ names, ages, towns, and sometimes professions are listed. Then comes the name of the mother, her age and town, and finally the sex, birthdate, and name of the child. The witnesses and father sign, along with the clerk. I’ve been paying particular attention to signatures, which are occasionally in Hebrew, but are mostly in Polish.

The language used in these record books mark the political transformations of the 19th century. After the Uprising in the early 1860s, records in the Russian partition switched to Russian instead of Polish. In Lęczyca (where I went the next day to trace the ancestry of Pinkus Kolski, who married Babcia’s sister), although the records were in Russian, peoples’ names were listed in both Russian and Polish.

I also was able to trace other historical facts about the Piwko line. Great-great grandmother Cywia, Josek Piwko’s first wife, died in 1862 at age 32, just a month after giving birth to a son Dawid. According to Aunt Pat’s records, Cywia (Lucyna) died of cholera (but at age 27). Hiel would have been just 7 years old in 1862. Three years later, Dawid died. Within a year, Josek had another son, Nusen Dawid with a new wife, Sura Burgierman. She was 24 and he was 42.

According to Aunt Pat’s notes, Josek had four wives. I am still looking for mention of the other two. Maybe I’ll find something when I get the Russian language records I collected in Grodzisk Mazowiecki translated.