Henry Poltrack, Social Worker

I spend a lot of my time transcribing documents for the New Ipswich Historical Society. I usually publish stories of strangers. In this case I have found a document written by my Uncle Henry describing the Polish immigrants in Stamford, CT. He drew a lof of his information from the Poltrack family and mentions traditions that I know well. This document was written in January 1940 when Henry worked for Social Services in Stamford, Connecticut.

On Jan. 3, 1940, Henry Poltrack, Social Worker of the Stamford Welfare Department, appeared before representatives of various social agencies to discuss local Poles. He indicated how they may best be aided by these organizations. Addressing appreciative and highly interested groups from the Town Welfare Department, Visiting Nurse Again, Family Welfare Society, Catholic Welfare Bureau, Stamford Community Chest, Stamford Childrents Services, Stamford Hospital, State Department of Old Age Assistance, and others, he said, in part:

In discussing the Polish people, the only advantage I have over you is one of background and association. I must confess I have never studied this group, or read extensively about it, nor have I enjoyed more than an elementary education in their tongue. But-- I did spend about thirty years in close relationship with them; attended a Polish Parochial School; belong to the Holy Name Church; and worked for two years as a so-so social worker in the South End, anong families predominantly Polish. My parents claim an honored lineage, mother coming from the peasants, father from the other side of the tracks. This, I think, has provided us a balanced up-bringing that transmitted the best a virtuous people had to offer.

It is on the basis of these qualifications, that I appear before you, hoping to tell you a few things that may help you to understand and help the Poles in Stamford.

History says that the Polish nation, progressive and strong from about 1000 A.D. to 1600 A.D., has been handicapped in theits proximity to unscrupulous neighbors. It was ubjected to three major partitions that were criminal and the recent, fourth slicing-up is history repeating itself. Between partitions, the country had little chance to grow due to subversive influences that were always at work within its borders.

Religious, civic, and educational institutions were hardly established before some aggresive nation would take over by force or send its agents to arrange things to its liking. Prussia, Germany, Russia, Austria, and even France, crossed and double-crossed Poland (and each other) periodically in their scrambles for any territory that was not fringed by a border of bristling swords or bayonets.

It can hardly be said that these conquering countries contributed much to this hapless country after they gained possession. Current developments in Europe are illustrative. This history in most tragic about the last half of the 19th century. The country was incorporated into the German and Russian Empires after 1865, and it was then that suppression and oppression really began. In one instance, Polish men were allowed to settle in Posen only if they had German wives, because, according to Bismarck, "a Polish wife makes her husband a Polish patriot in the twinkling of an eye".

In 1907, the Poles were forbidden to build on their land without a permission that specified the surrender of many of their rights. These restrictions brought about the growth of armies of tent-dwellers, living like Nomads, continually on the move in search of freedom and security.

While the Germans were in control, religious instruction was ordered given in German, and a "scandalized world witnessed the spectacle of a children's strike--and of the coercion of babies whipped till the blood flowed because they would not say their prayers in any but the Polish language. (These quotations are from A.S. Tennant's "Studies in Polish Life and History").

This unhappy past, with limited opportunities for training, education, and growth, and progress, meant that immigrants arriving here early in the 20th century were largely illiterate, lacked the confidence and initiative for cultural growth. They were content to find freedom, safety, and security--all of which was such a blessing that no one thought of asking for anything more. It is only after their children were born and educated here that they awakened to the desirability of cultural development. They were only beginning to advance in this direction.

Poles in Amerien cannot be divided readily into distinct occupational classes. They are not like Jews who incline to commercial fields; or the Italians who favor building and construction work; or the Irish who are largely politicians and policemen. Roughly speaking, Poles coming here from 1900 on, took to work in mines, farms, and factories. Of these, the factory group may be considered the most progressive. It is they who led in establishing mall businesses, acquired property, built churches and schools. Stanford has such a group.

Our Poles were a gregarious lot when they arrived in this town. They huddled together in the South End, set to work to provide for the future, and maintain native customs and ideals. It was not long, however, before they began to assimilate things American, fall in with other racial groups, and decentralize. They bought or built homes, started business ventures of their own, and slowly realized that here they had as much opportunity as anyone, and proceeded to make the most of it. They founded a small church, then a larger one, building with proceeds that consisted minly of dimes and nickels. 

Their parochial school has grown into one that is on a parr with public grammar schools. Its training is rigorous, discipline strict. Its curriculum is full, almost too full, when one considers that the children must study Polish Reading, Writing, Grammar, Spelling, History, plus the Catechism, Bible and Religion--all these in addition to the prescribed English courses i.e. of public schools. It is significant, however, that graduates of this school do about as well as others when they transfer to High School.
Our Poles have shown a growing interest in education, but I think there is still room for Improvement in this respect. Too many parents are prone to allow or urge their children to seek employment as soon as they are of age. Our factories hire a high percentage of young workers of Polish extraction and it is unfortunate that parents need their income so much that education in sacrificed. The current depression as been hard on a group which never did enjoy a high warning power. To them, advanced education became a luxury they had to give up in their efforts to eke out an existence. This set-back is temporary--if the depression is temporary.

Indications are that larger numbers of post-grammar school registrations will follow once economic recovery arrives to stay a while. Like many others, the Poles were disillusioned to find that higher education does not always insure material success, as they once thought, but they are still appraising it in a favorable light. There is only the need of a little interest, and much more economic independence.

The religion of the Poles is that of the Roman Catholic Church. There are no other seats or denominations, except a few isolated revolutionary groups of short life and no standing. As Catholics, the Poles who came from abroad are devoutly so. Their behavior, philosophy, and ideals are bound closely with the church. Their priests and schools exert a strong influence in development of thought and opinion, although it must be pointed out that this influence is confined to social, moral, and religious matters. Our local church does not concern itself with economic or political matters.

The younger generation is not as religious as their parents, although parochial school training and church membership contribute considerably to growth of high moral character. I can quote no figures, but I believe that the incidence of juvenile delinquency is quite low among children of the parish.
I know of no outstanding religious customs that are exclusively Polish. Like all other Catholics, they attend church regularly, have confession, Holy Communion, fast days, and church holidays. They observe Christmas Eve Supper, a traditional meal at which members of the family share a wafer, such as used in Holy Communion. They divide this among each other, extending Christms greetings individually around the table before beginning a meal. The food consists of mushroom barscz; "borscht"; fish; "pirogi", or dumplings of cabbage, mushrooms, or cheese; biscuits in ground poppy seed; "kucia", a pudding of barley and poppy seed; homemade bread, and other fast-day foods. We will also find a handful of hay on the table, placed there to commemorate Christ's Birth in the manger. The meal is supposed to start as soon as the first star kappears in the sky. It has the traditional character of our Thanksgiving Dinner, calling for family reunions and invitations to those who live alone or do not observe the custom. Carols are sung and gifts opened. (In years gone by mother used to indulge in a few sentimental tears at this time, but the kid brothers have grown up now and they invariably set the atmosphere, turning the occasion into a gay, but respectful, feast.

When I was a boy, we hung our stockings for both Christmas Day and St. Nicholas Day, Dec. 6th. This custom is not confined to Poles, several other nations following the same idea. It is fading out with us, largely because of the double drain on Santa Claus who has his hands full even when working only one day a year.

Celebrations of Easter are marked by the common attendance of Early Mass at five or six a.m. There is usually a beautiful procession at this time-ceremony marking Christ's Resurrection, his being the new light, the light of the world.

Breakfast follows--and the contents, dyed eggs, ham, "kielbasa", or homemade sausage, with a fiery-tasting relish of horse radish mixed with beets, usually blessed by a priest.

Polish weddings have received quite a bit of comment, too much of it unfavorable. I don't think they have been regarded justly. They may have been noisy and exuberantly gay in the past, but they certainly have toned down a great deal in recent years. They are no different from other weddings, except that they are more permanent. Divorces are rare, due to restrictions of religion. They may be obtained only in extreme onges, by special dispensation of the Pope.

Polish parents want their children to marry in the same faith, and race, but recent trends show that their influence in this direction is steadily losing ground. Strong disapproval is frequently voiced from the pulpit, but there is a growing tendency on the part of the present generation to marry outside the group.
Years ago, Polish christenings were festive affairs, an gay as weddings, but they have declined considerably, and are now small parties of relatives or a few intimate friends at the most.

My childhood recollections in respect to weddings and christenings are happy ones. Dad used to play the violin in small orchestra, performing at these functions, and I frequently went along with him since all weddings and christenings were family affairs. The musicians would seranade each guest upon arrival, for a tip which was dropped into Dad's violin, through the F-shaped slot that the sound boxen on these instruments have. It was my job to shake out the coins so collected at the end of each party, being allowed to keep all the pennies I found. So I became a wedding enthusiast, christening enthusiast, at an early age.

Polish funerals vary little from the Christian customs of other groups. Friends call to pay respects to the deceased, saying a prayer on arrival, and expressing sympathies to the bereaved. An all-night wake in held, but it is not a frivolous party as many are led to believe. Usually, there is some eating and drinking, but I know of no instance where this was carried to excess, or could be interpreted as behavior out of sympathy with the occasion.

The Polish diet, as observed in Europe, consists of common farm foods, as expected in a country that has agriculture as its prime industry. The peasants eat a great deal of grain foods, potatoes, and cabbage. There is a predominance of starchy foods. Our early Polish-Americans carried over these eating habits to this country, but have relinquished them steadily in recent years, and are now highly diet-conscious. Their children have seen to that.

I think we all are a healthy group, with no high incidence of any one disease, except that tuberculosis seems to appear frequently on our sick list. I believe that in most cases, this sickness onn be traced to occupational hazards. Very many of our early Poles worked in mines quarries, at factory jobs in foundries and other departments where they were exposed to dust and gasses. They were not safeguarded then as they are now. This is a recognized, contributory cause, affecting them directly, and their families through contagion.

It is encouraging that preventative measures of industries, and our health agencies, are accomplishing much in combatting this disease. There is hope that eventually, workers of this class, a majority of which are Poles, will escape from this "plague".

Summarizing the Poles in general, classifies them as a God-fearing nation-content to "live and let live". They make no claims to distinction along anthropological, intellectual, or military lines. They have always shown a desire to grow and progress without infringing on the rights and liberties of others. It is regrettably true that they have not received the same altruistic consideration in return. They loved peace to a fault, and this, according to .. A.H. Tennant, is why they have been subjected to so many attacks and conquests. Their frustrations and failures in Europe have been no frequent and discouraging that those who came here have taken readily to the American Scene. They have been assimilated thoroughly and rapidly. (Note: There were no special privileges like government bi- lingual programs, etc. It should be to their credit that the subsequent education of their off-spring was solely due to their own efforts).

Though their own customs seem to be fading out of existence, the institution of the "polka" is not dying out. This is fortunate because stoical as they are, the Poles need the gay abandon of this dance. Children lose interest and year by year, families are abandoning traditions, but this is true of all ethnic groups, much less the American.

In conclusion, I would like to bring out one point which we, as social workers, should realize and remember in our contacts with Polish clients at this time. The conquest of Poland has been a hard blow. They may show no evidence of great sorrow over recent events, but we may be sure that they are unhappy about them. Most of them have friends, relatives, families, or other interests in Europe, and lnow little if anything, about them - what is happening there. Their anxiety over this situation will not always be apparent, but it is present, and it will bear considerably on other factors we examine in treatment of any particular problem they present. We must not overlook this distress if we are to give them thorough and sympathetic consideration.

H.Poltrack, Case Worker
Jan. 1940