From the Ashes of 1967 to Paris 1975: How Misza Wasserman Wróblewski Kept Korczak’s Legacy Alive.

Pages 1 and 5. From the Ashes of 1967 to Paris 1975: How Misza Wasserman Wróblewski Kept Korczak’s Legacy Alive.

From the Ashes of 1967 to Paris 1975: How Misza Wasserman Wróblewski Kept Korczak’s Legacy Alive

"Every family has a history, but some histories are deeply intertwined with the survival of humanistic truth. For years, I watched my father, Misza Wasserman Wróblewski, work tirelessly at his desk. To the world, he was an activist; to me, he was a man who refused to let the light of Janusz Korczak be extinguished by the dark winds of 20th-century politics. Today, I am sharing a piece of Swedish Association archives that are at the same time our family archive that bridges a painful exile from Poland with a triumphant global rebirth of Korczak movement in France: my father’s original opening speech from the 1st Paris Symposium in 1975..."

The global memory of Janusz Korczak—the legendary Polish-Jewish pediatrician, writer, educator, and defender of children's rights—did not survive by chance. It survived because of dedicated individuals who refused to let his legacy be erased, even when geopolitical waves tried to swallow it whole. One of those key figures was my father, Michał (Wasserman) Wróblewski, known from his work as an educator at Janusz Korczak´s Orphanage as Pan Misza.

The 1967 Crushing of the Polish Korczak Society
Before 1967, Poland was the absolute focal hub for preserving and popularizing the works of Janusz Korczak. My father proudly served as President of the Polish Janusz Korczak Society, known locally as the Komitet Korczakowski.
However, everything shattered in June 1967 following the Six-Day War between Israel and six Arab states. The communist government in Poland launched a brutal, state-sponsored antisemitic campaign. This wave of institutional hostility spared no one—including our society. In late 1967, the official office of the Polish Janusz Korczak Society located at Jasna Street in Warsaw was forcibly shut down.

A New Beginning in Sweden and the Vision for Paris
Refusing to be silenced, my father, along with a group of close friends and fellow intellectual refugees, emigrated from Poland to Sweden in late 1969. Upon settling, they immediately went to work rebuilding a new Janusz Korczak Society in exile.
Yet, local preservation was not enough for my father. He watched with deep sorrow as Poland completely turned its back on Korczak’s memory. He recognized that to truly insulate Korczak's humanistic ideas from local political regimes, the movement required an international, globalized shield. He envisioned an active, unified International Korczak Society and suggested its headquarters be established in Paris, France—the historic cradle of human rights and the home of UNESCO.

The 1st Paris Symposium (May 24, 1975)
On May 24, 1975, my father's dream materialized. Supported officially by UNESCO, the historic 1st Paris Symposium convened. Below is a highly significant excerpt from the opening speech he delivered that day, alongside its definitive transcription and translation.

Status Today - International Janusz Korczak Association - IKA

IKA is a Federation of organisations dedicated to the work of Janusz Korczak around the world. The Association initiates and supports projects inspired by Korczak's pedagogy and dedicated to children's rights.
Likely, the International Janusz Korczak Association (IKA) was officially founded in 1979. Its creation followed UNESCO's declaration of 1978 as the "Year of Janusz Korczak" to mark the centennial of his birth. The foundational groundwork laid by my father and his colleagues at the historic 1975 Paris Symposium directly paved the way for this global initiative. IKA was established as a joint international federation on the initiative of representatives from numerous countries to permanently shield and spread Korczak's educational legacy across the globe.

Opening Speech Segment (Page 3)

Original Polish Transcript

Note: This transcription seamlessly incorporates the handwritten edits made directly on the typescript to preserve historical fidelity.

„Sądzę również, że tu jest miejsce i czas, by zwrócić się do wszystkich Przyjaciół Starego Doktora tu obecnych jak również rozsianych w różnych krajach, z wezwaniem, by w swej szlachetnej pracy szerzenia wiedzy o Korczaku i upowszechniania jego puścizny, jakże aktualnej i prekursorskiej, wydobywali wszystko, co łączy, zbliża, służy współdziałaniu ludzi nawet o różnych poglądach politycznych. Przecież Bogiem a prawdą Korczak należy do całej ludzkości i grzechem byłbyby wysiłki przywłaszczenia sobie przez jeden jakikolwiek kraj. Z tej właśnie przyczyny proponuję utworzenie MIĘDZYNARODOWEGO TOWARZYSTWA PRZYJACIÓŁ DOKTORA KORCZAKA w Paryżu, tutaj we Francji, gdzie Henryk Goldszmit uzupełniał swoje studia lekarskie. O francuskich lekarzach-klinicystach wyrażał się Korczak z najwyższym uznaniem. Na marginesie warto przypomnieć, ze znakomitemu francuskiemu uczonemu, Louis Pasteur, poświęcił jedną ze swych książek pt.: "Uparty chłopak"*. By sobie wzajemnie pomagać

By wysiłków nie rozproszyć i pracy badawczej nie dublować, spróbuję ustawić pewne żerdzie orientacyjne dla działalności Międzynarodowego Towarzystwa Przyjaciół Doktora Korczaka. Napewno dyskusja wzbogaci i uzupełni moje propozycje nowymi pomysłami.”

Opening Speech Segment (Page 4) 

– W roku 1979 przypada setna rocznica urodzin Henryka Goldszmita. Przygotujmy godne stulecie czołowemu humaniście i pedagogowi. Maximum starań należy poczynić u UNESCO, by rok ten stał się ogłoszony ROKIEM KORCZAKOWSKIM w kulturalnym świecie.

– Legendarna śmierć Starego Doktora wraz z dziećmi i personelem Domu Sierot przesłoniła jego piękne, choć surowe życie i przebogaty dorobek. W roku Korczakowskim powinniśmy dołożyć starań, aby piękny ten dorobek, choć w części światu zaprezentować, by to, co w pamięci ludzi żyjących jeszcze zostało i w różnych archiwach i u ludzi jeszcze ocalało zebrać i pieczołowicie zabezpieczyć, dla dobra i pożytku współczesnych i przyszłych pokoleń.

– Powinniśmy dołożyć starań, by stworzyć MIĘDZYNARODOWY FUNDUSZ KORCZAKOWSKI dla rozwinięcia badań nad puścizną Starego Doktora (pedagogiczną, socjologiczną i literacką) w towarzystwach naukowych i w środkach uniwersyteckich. (Handwritten note on the left margin: To centralne go zagadnienie wymaga wielkich środków więc problem znaleźć inne źródła finansowania wydaje się pozycją).

– W ramach kulturalnej współpracy Francji z Polską zainicjować sporządzenie pełnej bibliografii twórczości pisarskiej Starego Doktora i jej wydanie chociażby w języku polskim, francuskim i angielskim. W ramach tej współpracy zaplanować wydanie wszystkich dzieł Janusza Korczaka w różnych językach.

– Powinno się zebrać i spisać wspomnienia ludzi, którzy pracowali pod kierunkiem Doktora: bursistów, wychowawców z Domu Sierot i Państwowego Naszego Domu na Bielanach, wykładowców i słuchaczy Wolnej Wszechnicy Polskiej, Instytutu Pedagogiki Specjalnej, pracowników Sądu dla nieletnich, kolegów z Polskiego Radia, aktorów teatralnych, z którymi Korczak przygotowywał wystawienie "Senatu szaleńców", byłych wychowanków. Obecnie bowiem po przeszło 30 latach od śmierci Doktora wyrastają jak grzyby po deszczu samozwańczy Jego "współpracownicy". W swoich "wspomnieniach" cytują rzekome recepty Korczaka m.inn. "jak dzieci bić należy" lub fingują Jego rzekome wypowiedzi, pod którymi Dr nigdy w życiu by się nie podpisał. (Handwritten note on the left margin: Potworne).

– Powinno się stworzyć Muzeum Korczakowskie, zebrać i skompletować materiały ikonograficzne.

        English Translation Page 4.

"I also believe that this is the right place and time to appeal to all Friends of the Old Doctor present here, as well as those scattered across various countries, with a call that in their noble work of spreading knowledge about Korczak and popularizing his legacy—which is so relevant and pioneering—they extract everything that connects, brings closer, and serves the cooperation of people, even those holding differing political views. For, in all honesty, Korczak belongs to all of humanity, and it would be a sin to attempt to appropriate him by any single country. It is precisely for this reason that I propose the establishment of the INTERNATIONAL SOCIETY OF FRIENDS OF DOCTOR KORCZAK in Paris, here in France, where Henryk Goldszmit completed his medical studies. Korczak spoke of French clinicians with the highest esteem. As a side note, it is worth remembering that he dedicated one of his books, titled 'The Stubborn Boy', to the eminent French scientist, Louis Pasteur. To help each other.

In order not to scatter our efforts and not to duplicate research work, I will attempt to set up certain orientation markers for the activities of the International Society of Friends of Doctor Korczak. Assuredly, our discussion will enrich and complement my proposals with new ideas."

– The year 1979 marks the centenary of Henryk Goldszmit's birth. Let us prepare a worthy centenary for this leading humanist and educator. Maximum efforts must be made with UNESCO so that this year becomes declared the KORCZAK YEAR in the cultural world.

– The legendary death of the Old Doctor alongside the children and staff of the Orphans’ Home has overshadowed his beautiful, though harsh life and his immensely rich legacy. In the Korczak Year, we should make every effort to present this beautiful legacy, at least in part, to the world; to collect and meticulously safeguard what still remains in the memory of living people, in various archives, and what has survived among individuals, for the good and benefit of present and future generations.

– We should make every effort to establish an INTERNATIONAL KORCZAK FUND to develop research on the Old Doctor's legacy (pedagogical, sociological, and literary) within scientific societies and university centers. (Handwritten note on the left margin: This central issue requires great resources, so the problem of finding other sources of financing seems to be a key item).

– Within the framework of cultural cooperation between France and Poland, to initiate the compilation of a complete bibliography of the Old Doctor's written works and its publication at least in Polish, French, and English. Within the framework of this cooperation, plan the publication of all of Janusz Korczak's works in various languages.

– The memories of people who worked under the Doctor's guidance should be collected and written down: bursary students, educators from the Orphans’ Home and the State "Our Home" (Nasz Dom) in Bielany, lecturers and students of the Free Polish University (Wolna Wszechnica Polska), the Institute of Special Education, employees of the Juvenile Court, colleagues from Polish Radio, theater actors with whom Korczak prepared the staging of "The Senate of Madmen" (Senat szaleńców), and former pupils. For currently, over 30 years after the Doctor's death, self-proclaimed "collaborators" of his are popping up like mushrooms after rain. In their "memoirs", they quote alleged formulas by Korczak regarding the treatment of children or they forge his alleged statements, under which the Doctor would have never signed his name in his life. (Handwritten note on the left margin: Monstrous).

– A Korczak Museum should be created, and iconographic materials should be collected and assembled. 

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Document Analysis: Key Historical Takeaways from the Speech

• Depoliticizing Legacy: Knowing firsthand how cynical government agendas could crush cultural memory (as Poland did in 1967), Pan Misza intentionally framed Korczak as an entity belonging to "all of humanity" who transcends "differing political views."
• The French Connection: To justify moving the heart of the movement out of Poland, he brilliantly links Korczak's intellectual history directly to France, referencing Henryk Goldszmit's (Korczak's real name) medical education there and his deep admiration for French figures like Louis Pasteur (the subject of Korczak's 1938 biographical book, Uparty chłopiec / The Stubborn Boy).
• Efficiency Through Global Unity: The handwritten insert "By sobie wzajemnie pomagać" (To help each other) bridges directly into his call to streamline global research so that academic groups across the world do not redundantly duplicate their efforts in isolation.
• Protecting the Legacy: The section criticizing fake collaborators and authors of new books explains why there was a push to build a formal, internationally protected institution. The goal was to safeguard the educational philosophy from distortion by opportunists and to ensure the authentic preservation of the doctor's work.

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* The proper book title is "Uparty chłopiec. Życie Ludwika Pasteura", 1st edition 1938, ed. Mortkowicz.

On August 5, 1942, Korczak´s "Unfinished Story" of 1910 Turned into a Devastating Reality.

Janusz Korczak's Mośki, Joski i Srule (pages 116–117).

"Tomorrow they will already be in Warsaw, and there the sun does not set at all.

In Warsaw there is no sunset; instead, at dusk, a man with a long pole appears on the street and lights the ugly yellow lamps. This man crosses from one side to the other, is always darkly and poorly dressed, and his face cannot be seen in the shadow. In the city, he turns day into night.

But in Michałówka, the bright sun in a purple robe extinguishes the day and lights the night. The sun sinks lower and lower, dips beneath the earth, and disappears, piece by piece.

– It's gone, – some say.

– Not yet.

Now it shines only like a star, a tiny spark.

On this last evening, during the last sunset, the last colony fable was born—a strange and unfinished fable.

'What if we don't return to Warsaw? What if we line up in pairs, take our flags, sing a march, and set off on a journey?'

– Where to?

– To the Sun.

'It will take a long time to walk. But what does it matter? We will sleep in the fields and earn our living. In one village, Geszel will play the violin, and they will give us milk. In another village, Ojzer will recite a poem or Aron will tell an interesting story, and they will give us bread. Elsewhere, we will sing again or help with the field work...

For the lame Wajnrauch, we will make a cart out of planks, and when he gets tired, we will carry him.'

'We will walk for a long, long time—we will walk and walk and walk...'

– And then what? – the boys grew impatient.

But suddenly a bell rang, calling them to their last supper, and the fable was left unfinished.

And the next day, we were already on our way to Warsaw."

 

Mośki, Joski i Srule was published in 1910.

The Haunting Historical Intersection (August 5, 1942)

Thirty-two years after this text was written, the partly fictional "unfinished story" collided with historical reality in a manner so precise it borders on the surreal. The details of August 5, 1942—the day Korczak, Stefania Wilczyńska, and their 239 orphans were forced to the Umschlagplatz—infuse the 1910 text with agonizing irony:

The Brutal Irony of the "Sunny Day": Eyewitness accounts from the Warsaw Ghetto note that August 5th was a notably bright, intensely sunny and hot day—a stark contrast to the oppressive heat, overcast skies, or rain that characterized the days before and after. The solar utopia they dreamed of in 1910 became the atmospheric backdrop to their execution march.
The Route of Happy Memories Turned Fatal: Korczak knew the main Warsaw-Białystok railway line intimately. For years, it had been the route of joy; it was the exact track that carried the poor children away from the slums to their summer camps in Michałówka (and Wilhelmówka). In the 1900s, the children would excitedly step off the train at the Małkinia railway station to begin their summer paradise.
The Final Change of Direction at Małkinia: Packed into suffocating Nazi cattle cars in August 1942 under the false promise of "resettlement in the East," Korczak would have quickly recognized the familiar landmarks out of the narrow, barbed slits of the wagon and sounds when passing the bridges over the Bug River. The death train traveled northeast along that exact same camp route toward Małkinia. However, upon reaching the Małkinia junction, the cruel reality broke. The locomotive, instead of continuing East turned straight South, pulling the children down the final mile of track into the spur of Treblinka extermination camp. 

In 1910, when Mośki, Joski i Srule was published, Warsaw is described not as a bustling capital, but as a place of unnatural darkness. The line "there the sun does not set at all" is ironized by the introduction of the lamplighter. This nameless, poorly dressed figure in the shadows "turns day into night." It represents the bleak, industrial reality of poverty, confinement, and the loss of freedom that awaits these poor Jewish boys upon their return. At the same time, summer camp Michałówka represents a natural paradise where the sun wears a "purple robe." Here, time moves naturally, and even the sunset is a shared, magical event watched closely by the children ("It's gone... Not yet"). It is a space of freedom, safety, and imagination.

The Unfinished Fable (Bajka Niedokończona): The heart of the passage is the collective story the children invent. Facing the grim reality of returning to the slums, they turn to escapism through storytelling.
The Sun as a Destination: When asked where they should march instead of Warsaw, the answer is "To the Sun." The sun symbolizes life, warmth, ultimate freedom, and a higher spiritual plane. It is an impossible, idealistic destination, highlighting the innocence and desperation of the children.
A Micro-Utopia of Solidarity: The children’s plan for survival on the road is highly revealing. They don't dream of conquering or finding riches; they dream of a self-sustaining cooperative based on mutual care and talent. Art acts as their currency, and radical inclusivity ensures that boy, "the lame Wajnrauch" is not left behind; they will build a cart out of planks and carry him. Strength is measured by how the community treats its weakest member.
The Zionist Allegory - The Long Journey to Eretz Israel: In 1910, the Zionist movement was rapidly gaining momentum among the impoverished Jewish youth of Eastern Europe. Reading the children's "unfinished fable" through this lens transforms a simple daydream into a symbolic migration.
Heading South Past Warsaw: Geographically, leaving Warsaw and marching south is the physical trajectory one would take from Poland toward Eretz Israel (the Land of Israel). The children explicitly note, "It will take a long time to walk. But what does it matter?"—acknowledging the grueling, legendary overland journey often imagined by early, idealistic pioneers (halutzim).

Korczak „Do słońca” - "Dziwna bajka i niedokończona".

Wyrażenie „do słońca” oznacza kierunek lub wystawienie czegoś w stronę światła słonecznego, najczęściej w celu ogrzania się, opalenia lub zapewnienia roślinom światła. W szerszym znaczeniu symbolicznym słońce to energia, życie i radość.

„W Słońcu” (do słońca) pojawia się w biografii i twórczości Janusza Korczaka w trzech kluczowych,  kontekstach: jako metafora pedagogiczna, jako tytuł czasopisma oraz jako symboliczna, ostatnia opowieść z getta.

Dla mnie osobiście wyrażenie „Do słońca” kojarzy się z końcem jego powieści „Mośki, Joski i Srule”.

                                    Tego ostatniego wieczora o ostatnim zachodzie urodziła się ostatnia                                             bajka kolonijna, — dziwna bajka i niedokończona.

 „A może nie wracać do Warszawy? Może ustawić się parami, wziąć chorągiewki, zaśpiewać marsza i ruszyć w drogę?

 — Dokąd

 — Do Słońca.

 „Długo iść będzie trzeba. Ale cóż to szkodzi? — Sypiać będziemy w polu, a na życie zarabiać. — W jednej wsi Geszel zagra na skrzypkach, i dadzą nam mleka. W drugiej wsi Ojzer powie wiersz lub Aron bajkę ciekawą, — i dadzą nam chleba. Gdzie indziej znów zaśpiewamy albo w pracy w polu pomożemy...

 „Dla kulawego Wajnraucha zrobimy wózek z desek i gdy się zmęczy, będziemy go wieźli.“

 „Będziemy szli długo, długo, 

— będziemy szli i szli i szli...

 — No i co? — niecierpliwią się chłopcy.

 Ale rozległ się nagle dzwonek, wzywający na ostatnią kolację, i bajka została niedokończona.

 A nazajutrz byliśmy już w drodze do Warszawy.

Korczak opisał sytuację, gdy pod koniec kolonii w Michałówce narodziła się niedokończona bajka. Pada tam prorocze pytanie: „A może nie wracać do Warszawy? Może ustawić się parami, wziąć chorągiewki, zaśpiewać marsza i ruszyć w drogę? — Dokąd? — Do Słońca”.

Ta literacka metafora powróciła z przerażającą dosłownością 5 sierpnia 1942, tego słonecznego, upalnego dnia podczas likwidacji warszawskiego getta. Kiedy Janusz Korczak, Stefania Wilczyńska i personel Domu Sierot prowadzili 239 dzieci na Umschlagplatz (skąd wywieziono ich do Treblinki).

Pierwsza wersja "Do Słońca" - Izraelita numer 49 (2 grudnia 1904).