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Published online by Cambridge University Press: 20 November 2018
At the formation of the second Polish republic in 1918 the Communist Workers Party of Poland (KPRP) displayed total disregard for the Polish national feelings. Polish communists actively opposed the creation of the new Polish state which they thought would impede the march of revolution from Russia to the West. They saw Polish national liberation as an expression of a bourgeois ideology hostile to the interests of the Polish workers. True national liberation, they maintained, could only be achieved by the way of the international proletarian revolution.
1. Compare Antoni Czubinski, Komunistyczna Partia Polski (1918-1938), (Warszawa: Wydawnictwa Szkolne i Pedagogiczne, 1985), pp.3-29.Google Scholar
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4. Compare Isaac Deutscher, The Non-Jewish Jew and Other Essays, (London: Oxford University Press, 1968), pp.25-41.Google Scholar
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19. Compare “Uchwałta protestacyjna przeciw pogromom antyżydowskim,” I Congress KPRP, February, 1918, in KPP Uchwałty i Rezolucje, (Warszawa: Ksiazka i Wiedza, 1954), vol. 1, p. 54; “Żydzi,” III Congress KPP, March, 1925, in KPP Uchwałty i Rezolucje, vol. 2, pp. 179-184; J. Spis (Julian Brun-Bronowicz), “Pogromy,” Nowy Przegląd, 1931, pp. 5-18; J. Brun, “Endecja,” Nowy Przegląd, 1934, pp.31-41; “Pogromy żydowskie w Niemczech i w Polsce,” Nowy Przeglqd, 1935, pp. 649-650; “Włtókniarze łtódzcy przeciw pogromom,” Przegląd, 1937, no.3, p.9; P. Rybak, “Wspomnienia o walce KPP z antysemityzmem i pogromami”; T. Berenstein, “KPP w walce z pogromami antyżydowskimi w latach 1935-1937.”Google Scholar
20. Compare “Stosunek do Bundu,” KPRP I Conference, April, 1920, in KPP Uchwaty i Rezolucje, vol. I, p. 103; Karolski-A. Waisblum, “Bolaczki roboty żydowskiej KPRP i jak je usuwać,” Nowy Przegląd, 1924-1925 (reedycja: Warszawa: Książka i Wiedza, 1959), pp.195-230.; “Rewolucyjne perspektywy w Palestynie,” Nowy Przegląd, 1929 (reedycja: Warszawa: Książka i Wiedza, 1966), pp.588-600; “Praca wsrod żydowskich i niemieckich mas pracujących,” V Congress KPP, September, 1930, in KPP Uchwałty i Rezolucje, vol. III, p.234-235; A. Szymonowicz, “Z walk proletariatu Żydowskiego,” Nowy Przegląd, 1931, pp.56-63; “Rezolucja KC KPP w sprawie pracy partji śród żydowskich mas pracujących,” Nowy Przegląd, 1931, pp.68-71; “Przeciw pozostałtosciom ideologicznym bundyzmu i poalejsjonizmu,” Nowy Przegląd, 1932, pp.30-39; “Dlaczego KC Bundu zerwałt rokowania o jednolity front? Rokowania powinny być natychmiast wznowione!,” Nowy Przegląd, 1934, pp.14-15; “PPS a antysemityzm,” Nowy Przegląd, 1934, pp.100-101.Google Scholar
21. Marx, Karl, Capital, Kerr Edition, vol. III, p.716. Quoted after Abram Leon, The Jewish Question, A Marxist Interpretation, (New York, London, Sydney: Pathfinder Press, 1970), p.77.Google Scholar
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27. Compare Walker Connor, The National Question in Marxist-Leninst Theory and Strategy, (Princeton, New Jersey: Princeton University Press, 1984), pp. 1-20.Google Scholar
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47. Ibid., p. 125.Google Scholar
48. Ibid., p. 107.Google Scholar
49. Ibid., p. 24.Google Scholar
50. Quoted after J. P. Nettl, “Appendix: The National Question,” in J. P. Nettl, Rosa Luxemburg, (New York: Schockem Books, 1969), p.513.Google Scholar
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54. Ibid., pp. 123-124.Google Scholar
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61. There are many religious references in the unpublished letters from Rosa Luxemburg's family. For example, in the postcard of Sept. 24, 1897, Rosa's sister Anna greeted her with the approaching Rosh Hashanah (Jewish New Year). In his mournful letter of October 30, 1897, Rosa's brother Jozef (who was a doctor) expressed his despair after their mother's death: “I can do nothing now,” he wrote, “every day I recite Kaddish for her at the temple, the way she would have done it if I were the one who left her. Mama was religius and she often asked to pray for the recovery during her illness.” (Trans. Julia Brun-Zejmis). In Anna's letter to Rosa of November 11, 1897, she remembered that their mother liked to read the Bible and to translate some passages into German for the sake of her daugther. Another letter from Anna, dated September 26, 1901, described the family's recitation of Ayl mo-lay ra-cha-mim in Rosa's name on the anniversary of their mother's death. (Rosa Luxemburg Collection, Hoover Institution Archive, Stanford, CA).Google Scholar
62. Quoted after J. P. Nettl, p. 517.Google Scholar
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83. Ibid., p. 29.Google Scholar
84. Ibid., p. 342.Google Scholar
85. Ibid., p. 333.Google Scholar
86. Ibid., p. 100.Google Scholar
87. Ibid., p. 337.Google Scholar
88. Ibid., p. 325.Google Scholar
89. Ibid., p. 391.Google Scholar
90. Ibid., p. 346.Google Scholar
91. Ibid., p. 528.Google Scholar
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101. Ibid., p. 17.Google Scholar
102. Ibid., p. 18.Google Scholar
103. Ibid., p. 20.Google Scholar
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109. I am following Heller's distinction between the term “assimilationist,” as an active conscious existential choice, rather than the term “assimilated,” which implies passivity. Compare Heller, p. 183.Google Scholar
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