From a Multiethnic to a Monoethnic Town of Burshtyn

‘There Are No Jews Here’

There Are No Jews Here: From Introduction a Multiethnic to a Monoethnic ierre Nora coined a term “lieux Town of Burshtyn de mémoire”, places of memory. PHe spoke about French places of memory which incarnate the national Svetlana Amosova memory of the French people. In my State Republican Center of Russian Folklore article I would like to present a much more complicated interaction of place and Russia memories. This case study discusses the functioning of objects produced by one ethno-religious group and serving as the Abstract places of memory of another completely This paper is devoted to the preservation and different ethno-religious group. In transformation of historical memory about the other words, I would like to analyze Jewish population of Galicia among Ukrainians metamorphoses undergone by memories and explores how memory about Jews functions in about Jews in the places where they have the town of Burshtyn, although Jews have not lived not lived for more than seventy years. The there for over seventy years. The study is based on 20 in-depth interviews that were conducted VWXG\LVEDVHGRQWKHÀHOGZRUNFRQGXFWHG in 2009-2010. The subjects, ethnic Ukrainians in the historical region of Galicia, where born before World War II, were eyewitnesses of Jewish population perished seventy years WKH -HZLVK OLIH WKDW RQFH ÁRXULVKHG LQ WKH WRZQ DJRGXULQJWKH+RORFDXVW7KHÀHOGZRUN The interviews targeted three major themes: (1) which my colleagues and me conducted in life stories of Jewish families, (2) religious life, (3) 2009 – 2010 years, was part of the project Jewish calendar rites and rites of passage. “Jewish History in Galicia and Bukovina”. Today, Burshtyn is one of two towns in Galicia, Before World War II, Galicia was a where memories about the Jewish population are multiethnic region of the Polish Republic, still preserved albeit in a fragmented form. Pierre but in 1939 it was annexed by the Soviet Nora coined the term «un lieu de mémoire», a place Union. After World War II Galicia turned of memory. The “Jewish local text” in Burshtyn is a case in point. The source of memories is symbolic into a monoethnic Ukrainian province: spaces in the townscape – the cemetery and the the Jews had been exterminated by synagogues. The “text about Jews” has survived the Nazis and Poles expelled by the only among those people, who lived in the town 6RYLHWV 'XULQJ ÀHOGZRUN PHPEHUV RI before the war and among their descendents and, the expedition conducted interviews in a ZKDW LV SDUWLFXODUO\ VLJQLÀFDQW RQO\ LQ WKH ROG dozen of former shtetls – Yiddish for “small part of the town, where Jews had lived. The case of towns” (e.g., Bohorodczany, Nadworna, Burshtyn enables us to observe a transformation Rozhniatov, Chernelytsia, Dolina, Kalush, of a polyethnic town into a monoethnic one at the Maniava, Otyniia and others) which once level of “local memory.” Notably, the transmission had predominantly Jewish population. “vehicle” of information about Jewish life is town toponymics: the informants describe some places The town of Burshtyn was one of the as “Jewish”. two former shtetls in Galicia, where WKHUHZDVQRSUREOHPWRÀQG8NUDLQLDQ interviewees able to speak about local

Jews (The second one is Solotvin). (All Urban Topography materials documenting this expedition Using the town of Burshtyn as an are posted on the website: http://www. example, I would like to show how the jewishgalicia.net/). In Burshtin my colleagues memory about Jews is preserved and and me worked in August 2010. We collected constructed anew, and how it is connected data through in-depth interviews. Seventeen with Jewish objects of Burshtyn’s urban interviews with local inhabitants (date of topography. birth between 1920 and 1930) have been The majority of our elderly interviewees recorded. VDLG WKDW %XUVKW\Q KDG VLJQLÀFDQWO\ In my opinion, this unusual situation changed after World War II. The Jewish is caused by the preservation and and Polish population disappeared, “structure” of Jewish objects in this town. and the structure of the town altered. These objects play the role of “places of Burshtyn grew considerably after a heat- memory”. and-power plant was built there in the 1950s. What used to be a downtown “Places of memory” in Burshtyn became a suburb. Some of the prewar Two kinds of physical remnants play the buildings burned down during the war role of “places of memory” about Jews and others were demolished in the post- in present day Galicia: Jewish cemeteries war years. Now the town consists of and former synagogues. In Galicia, two parts: the new one with apartment like everywhere in Eastern Europe, buildings that rose near the heat-and- the situation with Jewish cemeteries power plant, and the old one with small varies from complete destruction and private houses. It is not surprising that the disappearance to a relatively high degree majority of those who work at the power of preservation. For example, only plant are newcomers from neighboring one quarter of the Jewish cemetery in villages and other parts of the Ukraine. Burshtyn is still preserved, and according They inhabited the new apartment to the local inhabitants, the rest had been houses, while the original, “indigenous” destroyed by the Nazis who used the population remained in the old part of tombstones to pave a road. Buildings Burshtyn. Therefore it is quite logical of former synagogues serve as a second that only families living in the old town place of memory about Jews. By contrast preserve some memory about Jews who with cemeteries, these buildings were also lived in the old town. Ukrainians mostly destroyed. The few that survived living in the new center are unaware that were reconstructed. They seldom bear Burstyn was multiethnic before World Jewish symbols. The buildings of former War II. synagogues are now used as shops, sport Our elderly interviewees in the old halls, or storehouses (Cf. Vitti 2011, 108). town mention that Jews constituted However, in the memory of our elderly the majority of prewar population in interviewees these buildings used to be Burshtyn. They owned shops and were “Jewish churches.” engaged in crafts. One woman recalled a proverb that circulated before the war: “The streets are Polish and the houses are

118 ‘There Are No Jews Here’

The building of the second synagogue in Burshtyn was constructed (or restored) in 1931 Jewish” (SII, 1920). However, today only ɁɤɥɚɞɛɢɳɿɬɨɝɨɬɨȽɟɪɰɟɧɚɜɭɥɢɰɹ one street is perceived as a Jewish one. ɇɟɡɧɚɸɱɨɦɭɧɚɡɜɚɥɢɜɭɥɢɰɹȽɟɪɰɟɧɚ It starts from two former synagogue ɩɨɦɨɽɦɭɬɨɛɭɜɩɢɫɶɦɟɧɧɢɤɹɤɢɣɱɢ ɳɨɩɨɦɨɽɦɭ buildings and continues to the Jewish cemetery. In the interwar period this Ⱥɹɤɜɨɧɚɪɚɧɧɿɲɚɧɚɡɢɜɚɥɚɫɹ" street was named after Theodor Herzl – Ɍɚɤɿɧɚɡɜɚɥɚɫɹɳɟɡɚɉɨɥɶɳɿɜɟɫɶ ɱɚɫ ɜɨɧ Ƚɟɪɰɟɧɚ ɧɚɡɢɜɚɜɫɹ ɳɟ ɡɚ the founder of political Zionism and the ɉɨɥɶɳɿ World Zionist Organization. In the Soviet -- there is Herzen Street near the period it was renamed after Alexander FHPHWHU\ , GR QRW NQRZ ZK\ LW ZDV Herzen, a Russian author and thinker, QDPHG +HU]HQ 6WUHHW , WKLQN KH ZDV D without any Jewish roots. His writings ZULWHURUVRPHWKLQJ introduced socialist ideas to the Russian $QGZKDWZDVLWFDOOHGHDUOLHU" reader. In the Soviet period they were 7KLVLVZKDWLWZDVFDOOHGLQ3RODQG part of the school curriculum, so his ,W ZDV DOZD\V FDOOHG +HU]HQ 6WUHHW LQ name was widely known. The majority 3RODQG´ 1)6 of our Ukrainian interviewees live in this ȼɨɧɚ ɧɚɡɢɜɚɽɬɶɫɹ Ƚɟɪɰɟɧɚ ɚ ɞɨ street. They did not pay special attention ɜɿɣɧɢɧɚɡɢɜɚɥɚɫɹ;ɟɪɰɥɹ to the name change and seem to believe ɇɭɬɨɩɨɩɨɥɶɫɶɤɢ that renaming was due to the change Ƚɟɪɰɥɹ ɩɨɩɨɥɶɫɶɤɢ Ⱥ ɩɨɪɭɫɫɤɢ RI WKH RIÀFLDO ODQJXDJH IURP 3ROLVK WR Ƚɟɪɰɟɧɚ Russian after the war. Moreover, they are ,W LV FDOOHG +HU]HQ 6WUHHW DQG EHIRUH convinced that Herzl and Herzen are two WKHZDULWXVHGWREHFDOOHG+HU]O versions of the same name:

119 Svetlana Amosova ‘There Are No Jews Here’

,WLVD3ROLVKQDPH WKH LQWHUYLHZHH PHDQW ɝɨɫɩɨɞɚɪɫɬɜɨ@ +HU]OLVD3ROLVKQDPH$QGLQ5XVVLDQ ɧɟ ɛɭɥɨ ɬɪɟɛɚ ɚ ɲɨ ɦɢ ɤɨɥɢɫɶ ɤɚɡɚɥɢ LWLV+HU]HQ 6*0 ³ɥɟɞɨɦ´ɦɢɡɚɬɿɦɦɨɪɨɡɢɜɨɛɿɝɚɥɢɆɢ ɛɿɝɚɥɢɦɚɦɚɞɚɜɚɥɚɱɢɦɨɥɨɤɚɱɢɫɢɪɭ ɚɜɨɧɢɧɚɦɞɚɜɚɥɢɦɨɪɨɡɢɜɨ 2QH LQWHUYLHZHH HYHQ WKRXJKW WKDW +HU]HQ Ⱥɨɬɹɤʀɯɡɜɚɥɢɬɢɯɭɤɨɝɨɦɨɪɨɡɢɜɨ" ZDVD-HZLVK¿JXUH əɧɟɩɨɦɹɬɚɸɹɤɩɢɫɚɜɬɨɛɭɥɚɯɚɬɚ Ƚɟɪɰɟɧɚ ±ɧɚɡɢɜɚɥɢȻɪɚɧɰɢɚɞɪɭɝɚ±ɏɚɧɰɢɚ Ⱥɤɬɨɽɬɨ" ɬɨɣ ɦɨɥɨɱɚɪɧɹ ɧɚɡɢɜɚɥɢ ɣɨɝɨ Ƚɟɞɚɥɶɹ ə ɧɟ ɡɧɚɸ ɬɨɱɧɨ ɯɬɨ ɜɿɧ ɛɭɜ Ⱥɥɟ Ⱥ ɹɤ ɩɿɫɚɜ ɧɟ ɡɧɚɸ Ȼɭɥɨ ɩɪɿɡɜɢɳɟ ɚ ɹ ɡɧɚɸ ɳɨ ɜɿɧ ɛɭɜ ɹɤɿɣɫɶ ɫɬɚɪɢɣ ɹ ɧɟ ɡɧɚɸ>«@ ɍ ɧɢɯ ɛɭɜ ɝɪɨɛɚɪɶ ɬɚɦ ɫɬɚɪɲɢɣɪɚɛɿɧȺɯɬɨɜɿɧɳɟɬɨɹɧɟ ɛɭɥɚɯɚɬɚɜɢɧɬɚɦɠɢɜɦɚɥɤɨɡɢɿɬɚɦ ɦɨɠɭ ɜɚɦ ɫɤɚɡɚɬɢ ɬɨ ɹ ɧɟ ɡɧɚɸ ɇɨ ɠɢɜ ȼɿɧ ɯɨɞɢɜ ɡɚ ɬɿɦ ɰɜɢɧɬɟɪɨɦ Ⱥɥɟ ɬɚɤɭɜɚɠɚɥɢɜɫɟɳɨɪɚɡɜɿɧȽɟɪɰɟɧɚ ɯɚɬɚ ɛɭɥɚ ɬɭɬ ɧɚ ɩɟɪɟɞɿ ɛɨ ɹ ɩɨɦɹɬɚɸ ɪɚɡɜɭɥɢɰɸɧɚɡɜɚɥɢȽɟɪɰɟɧɚɡɧɚɱɢɬɶ ɞɨɛɪɟ ɬɚɥɸɞɢɧɚɳɨɫɶɡɚɫɥɭɝɨɜɭɽɿɳɨɜɨɧɚ ɹɤɚɫɶ ɜɿɞɨɦɚ ɥɸɞɹɦ ɿ ɬɚɤ ɧɚɡɜɚɥɢ +HUH EHKLQG RXU NLWFKHQ ZDV RQH KRXVH ɜɭɥɢɰɹ Ƚɟɪɰɟɧɚ ɿ ɜɨɧɚ ɿ ɞɨ ɫɶɨɝɨɞɧɿ DQGDQRWKHUKRXVHWKHWKLUGKRXVH,QWKDW ɜɭɥɢɰɹȽɟɪɰɟɧɚ KRXVHLQWKHWKLUGRQHWKHUHZDVDGDLU\ ,WLV+HU]HQ>6WUHHW@ 7KH\PDGHLFHFUHDPPLONDQGVRXUFUHDP :KRZDVKH" 7KH\PDGHHYHU\WKLQJ%XWZHGLGQ¶WQHHG , GRQ¶W NQRZ SUHFLVHO\ ZKR KH ZDV LW0\PRWKHUKDGDIDUPEXWZHXVHGWR %XW,NQRZWKDWKHZDVDQROG«FKLHI VD\WRKHUWKDWZHZHUHEX\LQJWKH³LFH´ UDEEL,GRQ¶WNQRZZKRKHZDV%XWKH IRULFHFUHDP:HXVHGWRJRWKHUH0RWKHU ZDVUHVSHFWHGE\HYHU\RQHVRWKHVWUHHW JDYHXVPLONRUFKHHVHIRUWKHP7KH\JDYH ZDVQDPHG+HU]HQ,WPHDQVWKDWKHZDV XVLFHFUHDP NQRZQWRSHRSOH$QGLWLV+HU]HQ6WUHHW $QGZKDWZDVWKHQDPHRIWKHVHSHRSOH QRZ 6,, ZLWKLFHFUHDP" All our interviewees were children before ,GRQ¶WNQRZKRZWKH\VSHOOHGLW the war; therefore their reminiscences 7KDW KRXVH ZDV FDOOHG %UDQWVL DQG WKH about neighbors are connected to those VHFRQGKRXVHZDV+DQWVL¶VDQGWKHGDLU\ individuals who maintained contacts ZDV *HGDO¶MD¶V , GRQ¶W NQRZ KRZ WKH\ with their parents. For the most part VSHOOHG LW +H KDG D IDPLO\ QDPH EXW , these were business contacts, so the NQRZ>«@7KH\KDGDFRI¿QPDNHU7KHUH interviewees remember the names of ZDVDKRXVHWKHUH+HOLYHGWKHUHKHKDG JRDWVDQGKHOLYHGWKHUH+HWRRNFDUHRIWKH shop owners or their parents’ employers. FHPHWHU\%XWWKHKRXVHZDVKHUHLQIURQW Some Jewish people were very important ,UHPHPEHUWKLVZHOO« 6*0 for children, for example, Gedalya, who produced dairy products, including ice- cream: Hasidic court Ɉɬ ɡɚ ɧɚɲɢɦ ɨɝɨɪɨɞɨɦ ɛɭɥɚ ɨɞɧɚ ɯɚɬɚ What makes Burshtyn markedly ɞɪɭɝɚɯɚɬɚɬɪɟɬɹɯɚɬɚɜɬɿɣɯɚɬɿɬɪɟɬɶɨʀ different from other Galician settlements ɯɚɬɿɬɚɦɛɭɥɨɦɨɥɨɱɚɪɧɿɪɨɛɿɥɿɦɨɪɨɡɢɜɨ is reminiscences about the Hasidic court ɪɨɛɿɥɿɦɨɥɨɤɨɫɦɟɬɚɧɭɜɫɟɬɚɦɪɨɛɿɥɿ of Rabbi Moshe Branwine (1890-1943) ɜɫɟ ɇɟ ɛɭɥɨ Ⱥɥɟ ɧɚɦ ɧɟ ɛɭɥɨ ɬɪɟɛɚ which functioned in the shtetl in the ɦɚɦɚ ɦɚɥɿ ɫɜɨɸ ɝɨɫɩɨɞɚɪɤɭ >DSSDUHQWO\ late 1930s (Alfasi 1995, 350). In other

120 ‘There Are No Jews Here’

The Jewish cemetery in Burshtyn

Galician towns, where Hasidic Rebbes Jews asked Rebbes and graves for help in (Hasidic leaders) lived, the memory important matters: about them has already disappeared. əɛɵɥɚɦɚɥɚɭɦɟɧɹɨɱɢɧɟɜɢɞɟɥɢ Elderly Ukrainians in Burshtyn describe ɨɱɢ ɚ ɫɨɫɟɞɤɚ ɟɜɪɟɣɤɚ ɤɚɠɟ ³ɂɞɢ how they peeped into the windows of ɞɨɪɚɛɢɧɚɞɨɧɸ´Ɇɚɦɚɦɟɧɹɩɨɜɟɥɚ the Rebbe’s court in order to see him. ɦɚɥɭ ɞɟɬɢɧɨɣ ɹ ɧɟ ɡɧɚɥɚ ɧɟ ɡɧɚɥɚ ɍɦɷɧɷɬɚɤɛɭɥɨȾɸɠɟɧɟɜɢɞɟɥɚȺ In addition, they remember the ɟɜɪɟɣɤɚɬɚɫɤɚɡɚɥɚ³ɋɨɧɟɱɤɨɢɞɢɞɨ hollowed grave of the previous Hasidic ɪɚɛɢɧɚ´Ɇɟɲɤɚɣɬɚɦɧɟɞɚɥɟɤɨɨɬɧɚɫ Rebbe, Rabbi Nahum Branwine (1847- əɡɚɡɪɟɥɚɋɚɦɢɫɚɦɢȿɜɪɟɣɤɚɊɚɛɢɧ 1915) in the local cemetery and say that the ɬɚɤɨɣɡɪɨɛɢɥɬɚɤɱɬɨɹɡɚɡɪɟɥɚ Jewish funeral processions would stop at this grave and only after paying respects ,ZDVDFKLOGP\H\HVGLGQRWVHHP\ to the Rebbe’s grave would continue on H\HVDQGD-HZLVKQHLJKERUVDLG³*RWR their way to the place prepared to bury WKH5DEELGDUOLQJ´0XPWRRNPH,ZDV the deceased. Importantly, Hasidic D OLWWOH FKLOG WKHQ DQG , GLGQ¶W NQRZ , Rebbes and Jewish “miracle-working” GLGQ¶WNQRZ,GLGQ¶WVHHDQ\WKLQJ$QG WRPEVZHUHVLJQLÀFDQWQRWRQO\IRU-HZV WKDW-HZLVKZRPDQVDLG³6RQHFKNRJR We managed to record narratives about WRWKHUDEEL´7KHUDEELOLYHGQRWIDUIURP the once widespread practice, when non- XV$QG,EHJDQWRVHH0\H\HVEHJDQWR

121 Svetlana Amosova ‘There Are No Jews Here’

VHHFOHDUO\7KH5DEELGLGVRPHWKLQJVR ɜɨɧɵɲɥɸɛɛɟɪɭɬɧɚɦɭɫɨɪɧɨɣɤɭɱɟ WKDW,FRXOGVHH 3<, Ⱥ ɫɜɚɞɶɛɭ ɨɧɢ ɞɨɛɪɟ ɨɧɢ ɪɚɡɧɵɟ ɛɥɸɞɚ ə ɧɟ ɡɧɚɸ ə ɧɟ ɡɧɚɸ ɹ ɧɟ ɯɨɞɢɥɚ ɋɩɢɜɚɸɬɫɩɢɜɚɸɬɬɚɤ ɞɸɠɟ Another old woman told us that she had ɝɚɪɧɨɜɚɣɜɚɣɜɚɣɗɬɨɹɡɚɩɚɦɹɬɚɥɚ asked the holy grave make her healthy: Ɉɧɢɬɚɤɩɨɸɬ´ Ⱥɬɨɧɚɫɟɪɟɞɢɧɟ>ɤɥɚɞɛɢɳɚ@ɡɚɪɚɛɭɜ 7KHLU ZHGGLQJV WDNH SODFH RQ SLOHV RI ɪɚɛɢɧ ɹ ɜɫɟ ɲɥɚ ɢ ɝɨɜɨɪɢɥɚ ³Ɋɚɛɢɧ JDUEDJH %XW WKH ZHGGLQJ ZDV JRRG ɪɚɛɢɧ ɞɚɣ ɦɧɟ ɡɞɨɪɨɜɶɹ´ Ɋɚɛɢɧ 7KH\ PDGH YDULRXV GLVKHV , GR QRW ɪɚɛɢɧ ɞɚɣ ɦɧɟ ɡɞɨɪɨɜɶɹ Ⱥ ɪɚɛɢɧɵ NQRZ,GRQRWNQRZ,GLGQRWJR7KH\ ɬɚɤɢɟ ɩɨɜɚɠɧɵɟ ɛɵɥɢ ɤɚɤ ɤɫɟɧɞɡɵ VDQJVRZHOOZDLZDLZDL,UHPHPEHU ɢɯ ɭɜɚɠɚɥɢ ɥɸɞɢ ɜɟɥɢɤɢɣ ɜɟɥɢɤɢɣ WKLV7KH\XVHGWRVLQJ 03 ɛɭɜ ɪɚɛɢɧ Ⱥ ɞɚɠɟ ɤɨɝɞɚ ɩɚɪɤɚɧɵ ɧɟ ɛɭɥɨɬɨɹɲɥɚɜɬɨɦɤɨɧɰɟɹɜɫɟɪɚɜɧɨ ³Ɋɚɛɢɧɪɚɛɢɧɞɚɣɦɟɧɢɡɞɨɪɨɜɶɹ ɏɨɜɚɥɢɩɨɦɨɽɦɭɫɢɞɹɿɞɨɫɨɧɰɹ ɧɚ ɜɨɫɬɨɤ ɭɰɸɫɬɨɪɨɧɭɤɥɚɥɢɭɛɿɥɨɦɭ ɱɢɬɨɯɚɥɚɬɛɭɜɱɢɩɨɤɪɢɜɚɥɨ In the middle of the cemetery there ,WKLQNWKH\ZHUHEXULHGIDFLQJWKHVXQ was a rabbi’s grave. Each time I RQWKHHDVW DQGLQWKLVZD\WKH\ZHUH passed by, I would say “Rabbi, SODFHGLQDZKLWHUREHRUEODQNHW 1)6 rabbi, give me health, rabbi, rabbi, give me health.” The rabbis were so important, like Catholic priests, people respected them. This was It is interesting that among different a great rabbi, a great, a great rabbi. fragmented memories the best preserved Even after the fence around the is the memory about funeral rites. The cemetery had disappeared, I kept reason may be that funeral is the most saying, rabbi, rabbi, give me health noticeable rite for non-Jewish neighbors, (GMT, 1922). and there are many more stereotypes about the funeral than about other life The practice of visiting synagogues and events. Secondly, the reminiscences about rabbis still lingers on among Ukrainians Jews are often connected to an existing in the neighboring regions (Amosova, cemetery and therefore begin with the Kaspina 2009, 1–24), but in Galicia it has funeral. disappeared completely, and only some reminiscences are still preserved. Conclusions In addition to the stories mentioned above we collected many descriptions of We have seen that the whole “Jewish local Jewish religious life, calendar rites and text” in Burshtyn is based on the objects rites of passage. These descriptions often in the townscape – the cemetery and the have folkloric nature and rely strongly on synagogues. The “text about Jews” exists VWHUHRW\SHV &DãD%HORYD )RU only among those people, who lived in example, Jews are believed to be buried the town before World War II and their in sitting position, and Jewish weddings FKLOGUHQ:KDWLVSDUWLFXODUO\VLJQLÀFDQW to be organized on a pile of garbage: is that it exists only in the old part of the town where Jews used to live. This “text” is mostly widespread among the people

122 ‘There Are No Jews Here’

living in Herzl – Herzen Street. Thus, at the level of “local memory.” For the we may say that the existence of Jewish majority of present-day inhabitants objects in the townscape constructs of Burshtyn the memory about its and preserves historical memory. This multiethnicity, about its “others,” and illustrates the thesis of Pierre Nora: “The non-Ukrainian history is meaningless. less memory is experienced internally, This memory has no symbolical value. the more memory needs external support and points of support. The memory exists Note due to the points of support.” (Nora 1999, ,DPJUDWHIXOWR'U9ODGLPLU/HYLQDQG,QQD 17 – 18). *ULJRU\DQIRUWKHLUFRQVWUXFWLYHFRPPHQWVRQ The local memory about an extinct WKHGUDIWRIWKLVDUWLFOH group exists very often only around extant Jewish objects in the townscape Archive Material and only thanks to their existence. SII, 1920 – Archive of the project “Jewish The Jewish cemetery which nobody History in Galicia and Bukovina”. Recorded from visits, two former synagogues and the Ivanna Shanc, 1920 year of birth. “Jewish” name of a street in Burshtyn NFS, 1929 – Archive of the project “Jewish SOD\ D VLJQLÀFDQW V\PEROLF UROH LQ WKH History in Galicia and Bukovina”. Recorded from town’s narrative. The less the degree of Fedor Narytnik, 1929 year of birth. preservation of these places of memory, SGM, 1932 – Archive of the project “Jewish the less the preservation of the local History in Galicia and Bukovina”. Recorded from historical memory about the Jewish life. Ganna Stec, 1932 year of birth. In this context it is important to mention GMT, 1922 – Archive of the project “Jewish that stereotypes are usually preserved History in Galicia and Bukovina”. Recorded from better than real facts about the Jewish Mihailo Stec, 1922 year of birth. way of life and tradition, about Jewish PYI, 1923 – Archive of the project “Jewish neighbors and their names. But in today’s History in Galicia and Bukovina”. Recorded from Galicia we see not only the disappearance Julia Petriv, 1923 year of birth. of real reminiscences, but also the MP, 1929 – Archive of the project “Jewish disappearance of ethnic stereotypes. History in Galicia and Bukovina”. Recorded from Young people have no memory about Maria, 1929 year of birth Jews who lived in the town before the war. Usually they only remember that Works Cited there used to be Polish population in Alfasi, Itzhak. 1995. Ha-hasidut mi-dor the area in the prewar period since the le-dor (Hasidism from generation to border with today’s Poland is situated generation). Jerusalem: Makhon nearby. Quite often they consider all Daat Yosef. “strange,” non-Ukrainian objects in their Amosova, Kaspina ±Ⱥɦɨɫɨɜɚ town to be Polish heritage, excluding ɋɜɟɬɥɚɧɚɄɚɫɩɢɧɚɆɚɪɢɹ completely any remembrance of the past ³ɉɚɪɚɞɨɤɫɦɟɠɷɬɧɢɱɟɫɤɢɯ Jewish presence. ɤɨɧɬɚɤɬɨɜɉɪɚɤɬɢɤɚɨɛɪɚɳɟɧɢɹ The example of Burshtyn shows how ɧɟɟɜɪɟɟɜɜɫɢɧɚɝɨɝɭ ɩɨ a multiethnic town becomes monoethnic ɩɨɥɟɜɵɦɦɚɬɟɪɢɚɥɚɦ ´ Ⱥɧɬɪɨɩɨɥɨɝɢɱɟɫɤɢɣɮɨɪɭɦ2QOLQH QR

123 Svetlana Amosova ‘There Are No Jews Here’

%HORYD±ȻɟɥɨɜɚɈɥɶɝɚ ɗɬɧɨɤɭɥɶɬɭɪɧɵɟɫɬɟɪɟɨɬɢɩɵɦ ɫɥɚɜɹɧɫɤɨɣɧɚɪɨɞɧɨɣɬɪɚɞɢɰɢɢ Ɇɨɫɤɜɚɂɧɞɪɢɤ &DãD$OLQDThe Image of the Jew in Polish Folk Culture. Jerusalem: Magnes Press. Nora, Pierre –ɇɨɪɚɉɶɟɪ ɉɪɨɛɥɟɦɚɬɢɤɚɦɟɫɬɩɚɦɹɬɢ ȼɎɪɚɧɰɢɹ±ɩɚɦɹɬɶɋɚɧɤɬ ɉɟɬɟɪɛɭɪɝɂɡɞɚɬɟɥɶɫɬɜɨɋɚɧɤɬ ɉɟɬɟɪɛɭɪɝɫɤɨɝɨɭɧɢɜɟɪɫɢɬɟɬɚ Vitti, Vanda. 2011. “Jewish Culture and Its Heritage in Slovakia after 1989: Urban Sites of Remembrance in Košice and their meanings”. Cultural Analysis 10, 105-116.

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