The Przytyk pogrom or Przytyk riots[1] occurred between the Polish and Jewish communities in Przytyk,[2]Radom County, Kielce Voivodeship, Second Polish Republic, on March 9, 1936.[3] Previously, on January 28, authorities had suspended the weekly market for four weeks because of the fear of violence from the violent anti-Semitic Endek (sic, Endecja) party.[4] The disorder began as a small dispute between a Jewish baker and a Polish farmer selling his wares.[5][6] Disturbances took on such a severe dimension as a result of the use of firearms by Jews.[7] According to historian Emanuel Melzer, it was the most notorious incident of antisemitic violence in Poland in the interwar period, and attracted worldwide attention, being one of a series of pogroms that occurred in Poland during the years immediately before the outbreak of World War II.[8] The term pogrom is contested by some sources, who are asserting that the word "riot" might be more suitable as the violence was unplanned and some Polish historians hold the opinion that the Jewish side might have started the disturbance.[1]
In the interwar period of 1918-1939 Przytyk was an urban settlement. In 1930 it was inhabited by 2302 people, 1852 of whom were Jews (80 percent of the total population) who dominated the local economy.[2] The Jews owned and operated credit union, power station, transportation companies, bakeries, slaughter houses, tailoring shops, breweries, tobacco manufacturing plants, and groceries. Central markets were organized once a week, always on Mondays, drawing in crowds from nearby towns and villages.[2] The competition for market shares between Jews and a much smaller community of gentile Poles was intense.[2] In 1935 local Poles created 50 small companies allowing Polish farmers to bypass Jewish merchants, undercutting trade by Jewish locals.[9]
Jewish cemetery in Przytyk
David Vital, a historian of Tel Aviv University, writes that local peasants were stirred by antisemitic propaganda spread by Endecja (National Democracy) politicians.[10] A boycott of Jewish shops was organized, and escalated into a wave of violent attacks on Jewish shops, which resulted in the creation of a Jewish self-defense group. Piotr Gontarczyk, historian at the Polish Institute of National Remembrance, however, argues that the target of the Polish Endecja campaign was to improve the standard of living of Poles and to support Polish businesses. An economic conflict between Poles and Jews began, in which both sides used all means possible, including violence.[11] At the same time, the Second Polish Republic remained in an economic slump, and Polish peasants, whose profits had been drastically reduced, began to look for other means of supporting themselves. In mid-1935, Polish right-wing political activists in Radom County declared a general boycott of Jewish stores. Local Endecja sometimes resorted to violence, with activists urging Poles to stop buying at Jewish stores.[12] In response, Jewish merchants begun flooding the market with their goods, pushing prices down so that newcomers couldn't compete with them.[1]
In December 1935, a group of some 20 young Jews created their own armed and illegal self-defense unit, headed by a former officer of the Polish Army, Icek Frydman. Frydman organized military training for its members. The group was armed with illegally purchased guns, iron bars, and batons. Their task was to mobilize Jewish community in case of a violent conflict.[13]
In the interbellum period, an annual kazimierzowski[clarification needed]fair took place at Przytyk. In 1936, some 2,000 peasants attended, and since Polish police officers were aware of the possible conflict, the local department, which consisted of 5 officers, was strengthened by additional 11 officers, which later turned out to be an inadequate number. Furthermore, the police at Radom were on alert, ready to intervene. Jewish merchants of Przytyk, a town with a 90% Jewish majority,[clarification needed] hoped that the early spring fair would help to improve their financial situation, but the armosphere in the town was tense, according to the official report of the voivode of Kielce: "We have to emphasize the fact that the idea of an economic boycott of Jews, put forward by the National Democracy, was embraced by the local peasantry, which feels hatred towards the Jews (...) The boycott itself leads [Jewish] merchants to despair, because the economic basis of their existence is threatened".[12]
The riot
Two days before the events some of the Jewish inhabitants assembled in the town square in anticipation of the attack by the farmers, but nothing happened on that day.[3] Two days later, however, on a market day, according to historians Martin Gilbert and David Vital, the farmers attacked the Jews; the fight ended with two Jewish and one Polish casualty.[3][10]
Polish historian Piotr Gontarczyk writes in his book "Pogrom? Zajścia polsko-żydowskie w Przytyku 9 marca 1936 r. Mity, fakty, dokumenty" (lit. 'Pogrom? Polish-Jewish incidents in Przytyk on March 9, 1936: myths, facts, documents') that the first incident took place early in the morning of March 9, when Jewish merchants destroyed a stall which belonged to a Polish hat-maker. Police intervened, but on the same day, at 15:00, a member of Endecja, Józef Strzałkowski, appeared in front of a stall of a Jewish baker, urging Polish peasants not to buy any products from Jewish merchants. The baker kicked Strzałkowski's crutch, and in return, the Pole hit him in the arm. The baker reported the incident to the police that resulted in Strzalkowski's arrest. The consequence generated outrage amongst the Polish farmers, who encircled the police station, demanding the release of Strzałkowski. During the subsequent 20 minutes, the peasants and Jewish youth, which also began gathering in the town square, were dispersed by the police.[14]
According to a report by Ksawery Pruszynski, the cause of the riots was a fight over a stall, Pruszynski noting that one likely cause for these events was extreme poverty of both local sides of the conflict.[15]
Polish peasants, aware of their numerical superiority, began gathering on the other side of the Radomka river. Near the bridge, another riot began, when Jewish stalls were turned over. A group of Jews arrived and armed with revolvers and clubs started attacking random bystanders.[16] Both sides threw rocks at each other, and the police had to divide their forces into two groups. One was busy dispersing the peasants, while another one was trying to restrain the Jews, who kept on throwing rocks. When the police seemed to have settled the situation, a Jewish member of the Mizrachi movement, Szulim Chil Leska, began shooting at Poles from the window of a house. Leska killed a peasant named Stanisław Wieśniak.Two other Poles were shot as well.[16] This infuriated the Polish crowd of some 1,000, which the police were unable to control.[17]
Altogether, the riot lasted for some 45 minutes. A crowd of peasants, enraged by the killing of one of their own, beat up several Jews, smashing several stores and stalls, including a store which belonged to Fajga Szuchowa. Among others, the house of a woman named Sura Borensztajn, where a number of Jews hid, was attacked. A Jewish couple, Chaja and Josek Minkowski were killed during the riot, while their children were beaten up. Josek, who was a shoemaker, was probably killed by an axe in the hall of his house. His wife was severely beaten and died in hospital in Radom. Furthermore, 24 Jews were injured.[18] A secret report, written after the riot by regional authorities from Kielce to the Polish Ministry of Internal Affairs, claims as follows: "The incident turned out into such a serious riot only after the Jews used guns, killing Wieśniak, which caused further bloody events".[14]
Aftermath
Officially, three people were killed and more than 20 injured, but the number of the injured Polish peasants was probably larger, as many of them decided not to go to hospital. An investigation was immediately started, with arrests of Szulim Chil Leska, his father and one peasant. At first, the police did not believe the peasants, who presented their version of the riot, and 22 Poles were soon arrested. On March 16 however, with the investigation still going on, three members of Jewish self-defence group were incarcerated: Icek Banda, Luzer Kirszencwajg and Chaim Świeczka.
Four days earlier, on March 12, Senator Moses Schorr publicly mentioned the riot, accusing local government and police of supporting the peasants. As Piotr Gontarczyk claims, Schorr's words, in which he talked about three brutally killed Jewish victims, without mentioning that one of the victims was Polish, resulted in complete distortion of the description of the events, as his words were immediately repeated worldwide, resulting in a wave of anti-Polish feelings among Jewish diaspora. Furthermore, Kraków daily "Nowy Dziennik" published an article of Sejm deputy Ozjasz Thon, in which he for the first time used the word pogrom, writing about "two human victims" at Przytyk. Gontarczyk claims in his book that among Jewish newspapers in Palestine, only Davar stated that Jews were responsible for the riots, as it was a Jew who first killed a peasant.[19]
The trial following the events started on June 2 and involved 43 Polish and 14 Jewish defendants, the latter charged with aggressive behavior towards Polish peasants. The verdict was pronounced on June 26, with eleven of the Jews sentenced to prison terms of from 6 months to 8 years (the person sentenced for 8 years was Szulim Chil Leska, the killer of Stanisław Wieśniak. Later, Leska's sentence was reduced to 7 years), while 39 Poles received sentences from 6 months to 1 year. The accused Jews claimed they were acting in self-defense, but the court rejected those arguments. The verdict outraged the Jewish community in Poland, leading to a number of nationwide strikes.[8]
News of this pogrom horrified the Polish Jewish population, as well as Jews around the world, and contributed to significant emigration from Poland of Jews.[3] A one-day nationwide strike, supported by left-wing parties Bund and PPS was organized, and in other parts of the country, street fights took place. In June 1936 in Mińsk Mazowiecki, after Jan Bujak, a Wachtmeister of the local 7th Uhlan Regiment was shot by a Jewish resident Judka Lejb Chaskielewicz, riots erupted in which several Jewish stores were smashed.[20] The situation in Przytyk itself remained tense. Local Jews were supported by their American diaspora, which sent money and food to Przytyk. According to Piotr Gontarczyk, collection of money for Jewish residents of the town resulted in a growing negative propaganda aimed at Poles. As Gontarczyk wrote, volunteers, while collecting funds, presented the picture of Poland as a "wild country of pogroms", hoping to collect as much money as possible. The tendentious information about the situation of Jews in Poland created false stereotypes of antisemitic Poles.[21]
The Jedwabne pogrom was a massacre of Polish Jews in the town of Jedwabne, German-occupied Poland, on 10 July 1941, during World War II and the early stages of the Holocaust. Estimates of the number of victims vary from 300 to 1,600, including women, children, and elderly, many of whom were locked in a barn and burned alive.
A pogrom is a violent riot incited with the aim of massacring or expelling an ethnic or religious group, particularly Jews. The term entered the English language from Russian to describe 19th- and 20th-century attacks on Jews in the Russian Empire. Similar attacks against Jews which also occurred at other times and places became known retrospectively as pogroms. Sometimes the word is used to describe publicly sanctioned purgative attacks against non-Jewish groups. The characteristics of a pogrom vary widely, depending on the specific incident, at times leading to, or culminating in, massacres.
The history of the Jews in Poland dates back at least 1,000 years. For centuries, Poland was home to the largest and most significant Ashkenazi Jewish community in the world. Poland was a principal center of Jewish culture, because of the long period of statutory religious tolerance and social autonomy which ended after the Partitions of Poland in the 18th century. During World War II there was a nearly complete genocidal destruction of the Polish Jewish community by Nazi Germany and its collaborators of various nationalities, during the German occupation of Poland between 1939 and 1945, called the Holocaust. Since the fall of communism in Poland, there has been a renewed interest in Jewish culture, featuring an annual Jewish Culture Festival, new study programs at Polish secondary schools and universities, and the opening of Warsaw's Museum of the History of Polish Jews.
The Kielce pogrom was an outbreak of violence toward the Jewish community centre's gathering of refugees in the city of Kielce, Poland, on 4 July 1946 by Polish soldiers, police officers, and civilians during which 42 Jews were killed and more than 40 were wounded. Polish courts later sentenced nine of the attackers to death in connection with the crimes.
The history of the Jews in 19th-century Poland covers the period of Jewish-Polish history from the dismemberment of the Polish–Lithuanian Commonwealth, until the beginning of the 20th century.
Following the establishment of the Second Polish Republic after World War I and during the interwar period, the number of Jews in the country grew rapidly. According to the Polish national census of 1921, there were 2,845,364 Jews living in the Second Polish Republic; by late 1938 that number had grown by over 16 percent, to approximately 3,310,000, mainly through migration from Ukraine and the Soviet Russia. The average rate of permanent settlement was about 30,000 per annum. At the same time, every year around 100,000 Jews were passing through Poland in unofficial emigration overseas. Between the end of the Polish–Soviet War of 1919 and late 1938, the Jewish population of the Republic grew by nearly half a million, or over 464,000 persons. Jews preferred to live in the relatively-tolerant Poland rather than in the Soviet Union and continued to integrate, marry into Polish Gentile families, to bring them into their community through marriage, feel Polish and form an important part of Polish society. Between 1933 and 1938, around 25,000 German Jews fled Nazi Germany to sanctuary in Poland.
Jan Tomasz Gross is a Polish-American sociologist and historian. He is the Norman B. Tomlinson '16 and '48 Professor of War and Society, emeritus, and Professor of History, emeritus, at Princeton University.
Bogdan Musiał is a Polish-German historian. In 1985 he left Poland and became a political refugee in Germany, where he obtained German citizenship. In 2010 he returned to Poland and became a professor at the Cardinal Stefan Wyszyński University in Warsaw.
The Kraków pogrom was the first anti-Jewish riot in post World War II Poland, that took place on 11 August 1945 in the Soviet-occupied city of Kraków, Poland. The incident was part of anti-Jewish violence in Poland towards and after the end of World War II. The immediate cause of the pogrom was a blood libel rumour of a ritual murder of Polish children by Jews in the city. A false allegation that a child had been abducted by a Jewish woman had grown to allegations that Jews had killed up to 80 children over the course of weeks. These allegations led to attacks on Jews, as well as some Poles mistaken for Jews, in the Kazimierz quarter, and other parts of the Old Town, and the burning of the Kupa Synagogue. At least one person was killed and an unknown number were injured.
The Morgenthau report, officially the Report of the Mission of the United States to Poland, was a report compiled by Henry Morgenthau, Sr., as member of the "Mission of the United States to Poland" which was appointed by the American Commission to Negotiate Peace formed by President Woodrow Wilson in the aftermath of World War I. The purpose of the mission was to investigate "alleged Polish pogroms" and the "treatment of the Jewish people" in Poland. The mission consisted of three American members: former US ambassador Henry Morgenthau, Brigadier General Edgar Jadwin of Engineer Corps, and professor of law Homer H. Johnson from Cleveland; and from the British side Sir Stuart M. Samuel. They were selected to investigate accounts of mistreatment of Jews in the newly-reborn Second Polish Republic. The report by Morgenthau was published on October 3, 1919.
The Warsaw pogrom was a pogrom that took place in Russian-controlled Warsaw on 25–27 December 1881, then part of Congress Poland in the Russian Empire, resulting in two people dead and 24 injured.
Przytyk is a town in Radom County, Masovian Voivodeship, in east-central Poland, founded in the year 1333. It is the seat of the gmina called Gmina Przytyk. It lies in historic Lesser Poland, approximately 20 kilometres (12 mi) west of Radom and 84 km (52 mi) south of Warsaw. In 2006 the village had a population of 990. For centuries Przytyk belonged to Sandomierz Voivodeship, and used to be a town from 1333 to 1869.
The mass murders in Tykocin occurred on 25 August 1941, during World War II, where the local Jewish population of Tykocin (Poland) was killed by German Einsatzkommando.
The Lwów pogrom was a pogrom perpetrated by Polish soldiers and civilians against the Jewish population of the city of Lwów. It happened on 21–23 November 1918, during the Polish–Ukrainian War that followed World War I.
Fear: Anti-Semitism in Poland after Auschwitz: An Essay in Historical Interpretation, is a book by Jan T. Gross, published by Random House and Princeton University Press in 2006. An edited Polish version was published in 2008 by Znak Publishers in Kraków as Strach: antysemityzm w Polsce tuż po wojnie: historia moralnej zapaści. In the book, Gross explores the issues concerning incidents of post-war anti-Jewish violence in Poland, with particular focus on the 1946 Kielce pogrom. Fear has received international attention and reviews in major newspapers; receiving both praise and criticism.
Piotr Gontarczyk is a Polish historian with a doctorate in history and political science.
Częstochowa pogrom refers to an anti-Semitic disturbance that occurred on August 11, 1902, in the town of Chenstokhov, Russian Partition under Nicholas II. According to an official Russian report by the Tsarist Governor of the Piotrków Governorate, the said pogrom started after an altercation between a Jewish shopkeeper and a Catholic woman.
The Belostok (Białystok) pogrom occurred between 14–16 June 1906 in Białystok, Poland. During the pogrom between 81 and 88 Jews were killed by soldiers of the Imperial Russian Army, the Black Hundreds and the Chernoe Znamia, and about 80 people were wounded.
Szczuczyn pogrom was the massacre of some 300 Jews in the community of Szczuczyn carried out by its Polish inhabitants in June 1941 after the town was bypassed by the invading German soldiers in the beginning of Operation Barbarossa. The June massacre was stopped by German soldiers after Jewish women bribed them to intervene.
The Alfonse pogrom was a three-day riot in Warsaw, Poland. The violence led to the destruction of several dozen brothels, and to as many as 15 deaths. Accounts and analyses of the event differ with regard to its goals and participants.
↑ "Two Jews Killed In Poland Rioting", Jewish Telegraphic Agency report, March 9, 1936, in The New York Times, March 10, 1936.
↑ Problematyka żydowska na łamach prasy akademickiej w okresie międzywojennym Agnieszka Graboń Małopolskie Centrum Doskonalenia Nauczycieli w Krakowie, 2008 page 119
↑ Między dwoma światami: Żydzi w polskiej kulturze ludowej Ewa Banasiewicz-Ossowska Polskie Tow. Ludoznawcze, 2007, page 33
Complete set of the Przytyk Case Court Reports published in the Goniec Częstochowski daily, June 1936:
Day 1. "The beginning of a grand court case – about the bloody riots in Przytyk. Jews shooting pistols, villagers responded with (horse-cart) stanchions. – Jews on the provoking side"[Początek wielkiego procesu o krwawe zajscia w Przytyku. Żydzi strzelali z rewolwerów, wieśniacy odpowiadali kłonicami. – Żydzi stroną zaczepną.](PDF). Radom: Goniec Częstochowski. Dziennik Polityczny, Społeczny, Economiczny i Literacki. (Goniec Częstochowski. Political, Social, Economic and Literary Daily) Nr 128/1936. June 4, 1936. pp.2–3. – Among the accused are 57 individuals including 14 Jews. There are 359 witnesses ... nobody feels guilty. Original: Na ławie oskarżonych zasiadło 57 osób w tem 14 Żydów. Świadków jest obecnie 359 ... nikt do winy się nie poczuwa. — Accused (named): Józef Strzałkowski, Wacław Kacperski, Szczepan Zarychta, Józef Pytlewski, Józef Olszewski, Franciszek Wlazło, Józef Czubak, Jan Wójcik, Feliks Jan Bugajczyk, Franciszek Kosiec, Stanisław Ślizak; Jankiel Abram Haberberg, Lejzor Feldberg, Jankiel Lejbuś Zajda, Rafał Honik, Moszek Ferszt, Szoel Kręgiel, Moszek Cukier, Lejbuś Łęga, Icek Banda, Icek Frydman; Luzer Kierszencwajg, Jankiel Kierszencwajg, Szulim Chil Leska, Jankiel Borensztajn. — Named victims: Moszek Dalman, Józef Szymański, Franciszka Sobolowa, Stanisław Kubiak, Stanisław Popiel, Stanisława Regulska, Stanisław Wieśniak (killed), Josek Minkowski (killed), Chaja Minkowski (killed), Gabryś Minkowski, Izrael Icek Przybysiewicz, Fajga Szuch, Berek Tober, Jochwet Palant, Szmul Minkowski, Majer Tokier, Lejbuś Tokier, Giedale Hempel, Sur Borensztajn, Hinda Borensztajn, Moszek Bojmał, Estera Frydman, Chana Bass. Archived from the original on August 14, 2016.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Day 3. "Third day of the Przytyk events court case"[Trzeci dzień procesu o zajścia w Przytyku.](PDF). Radom: Goniec Częstochowski Nr 130/1936. June 6, 1936. pp.2–3. Archived from the original on August 14, 2016.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Day 6. "What do eyewitnesses say in the Przytyk process"[Co mówią świadkowie z procesu przytyckiego.](PDF). Radom: Goniec Częstochowski Nr 133/1936. June 10, 1936. pp.2–3. Archived from the original on August 14, 2016.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Day 8. "From the Przytyk process. The confronting has failed"[Z procesu o zajścia w Przytyku. Chybione konfrontacje.](PDF). Radom: Goniec Częstochowski Nr 135/1936. June 1936. p.2. – The confronting of the accused does not help. The Jewish witnesses for the defense want to blame, but fail to recognize, and point out the perpetrators. Original: Konfrontacje nie udają się w procesie w Przytyku. Świadkowie oskarżenia Żydzi chcą obciążyć oskarżonych, ale nie mogą ich wskazać i rozpoznać. Archived from the original on 2016-08-14.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Day 9. "Day of revelations in the process for the Przytyk events"[Dzien rewelacyj w procesie o zajscia w Przytyku](PDF). Radom: Goniec Częstochowski Nr 136/1936. June 14, 1936. p.4. – Questioning of Gawryś Minkowski, age 16, the oldest son of murdered Józef Minkowski and his wife (translation): On 24 March the witness testified that he recognized the boy who hit him with the stone, but did not recognize other people shown to him. Today he recognized four... Original: Dnia 24go marca świadek Gawryś M. zeznał, że rozpoznaje chłopca, który go uderzył kamieniem, ale nie rozpoznał nikogo z ludzi z którymi go wówczas skonfrontowano. Dziś zaś rozpoznaje czterech... Postponement of the hearing till Friday, when witnesses speak of the first, morning assault on a hatter's stall by a group of young Jews including Icek Banda and his two brothers. Archived from the original on August 14, 2016.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Day 10. "From the case for the Przytyk events. The witnesses exonerate the accused Poles"[Z procesu o zajścia w Przytyku. Świadkowie odciążają oskarżonych Polaków.](PDF). Radom: Goniec Częstochowski Nr 137/1936. June 16, 1936. pp.2–3. – To the Jews, it mattered most that their prices collapsed as a result of the boycott. Original: Żydom najwięcej chodziło o to, że ceny im pospadały wskutek bojkotu. Archived from the original on August 14, 2016.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Day 12"All witnesses examined in the Przytyk court case"[Wszyscy świadkowie zbadani w procesie przytyckim.](PDF). Radom: Goniec Częstochowski nr 139/1936. June 18, 1936. p.3. – On the request of prosecution, the courts questioned also three constables ... the Case postponed till Wednesday, when deliberations will likely end. Original: Na wniosek prokuratora, sąd przesłuchał dodatkowo trzech posterunkowych ... rozprawę przerwano do środy. W dniu tym przewód sądowy zostanie prawdopodobnie zakończony. Archived from the original on August 14, 2016.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Day 13"Jewish hatred for the Poles; testimonies of accused of the bloody riots in Przytyk" reveal"[Nienawiść żydow do Polaków. Ujawniają zeznania oskarżonych o krwawe zajścia w Przytyku.](PDF). Radom: Goniec Częstochowski Nr 140/1936. June 19, 1936. p.4. – The accused Jozef Olszewski claims that, similar to the accused Pytlewski's, [Lejbuś / Leib] Zajda blames him out of spite. Original: oskarżony Józef Olszewski wyjaśnia, że podobnie jak oskarżonego Pytlewskiego również i jego [Lejbuś] Zajda wskazuje przez złośliwość[paragraph8]. Archived from the original on August 14, 2016.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Day 16"Speeches by prosecution and by the defense in the Przytyk process"[Przemówienie prokuratora i obrony – w procesie przytyckim.](PDF). Radom: Goniec Częstochowski Nr 143/1936. June 23, 1936. pp.2–3. – The accued Leska stressed that in the rabbinical school they don't even teach them the Polish language. Original: oskarżony Leska podkreślił, że w szkole rabinackiej nawet nie uczą języka polskiego[paragraph5]. Archived from the original on August 14, 2016.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Day 18"Further defense speeches in the Przytyk process"[Dalsze przemówienia obrony w procesie przytyckim.](PDF). Radom: Goniec Częstochowski Nr 145/1936. June 25, 1936. p.3. – The [Polish] lawyers Petruszewicz and Szumanski were the first in the courtroom to call the events in Przytyk a pogrom. Even the Jewish lawyers didn't say that. Original: Adwokaci Petruszewicz i Szumanski pierwsi na tej sali określili zajścia przytyckie jako pogrom. Nie zrobili tego nawet adwokaci Żydzi. Archived from the original on August 14, 2016.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
Day 19"Sentences in the Przytyk court case to be announced on Friday"[Wyrok w procesie przytyckim ogłoszony będzie w piątek.](PDF). Radom: Goniec Częstochowski Nr 146/1936. June 26, 1936. pp.3–4. – Jews as well as Christians ask in their final statements to be exonerated. Original: ... zarówno Żydzi jak i chrześcijanie w ostatniem słowie proszą o uniewinnienie. Archived from the original on August 14, 2016.{{cite news}}: CS1 maint: bot: original URL status unknown (link)
"Goniec Częstochowski rok 1936. Dostępne numery."[Goniec Częstochowski daily. Year 1936. Online catalogue: Scans of all available issues]. Częstochowa Public Library. 2016. Archived from the original on February 5, 2017.{{cite web}}: CS1 maint: bot: original URL status unknown (link)
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