I haven't seen the series, so I won't comment on the degree to which the Poles are compared to the Germans in terms of anti-Semitism.

There's several complexities here. The most basic one is that nationalists are of a mindset that almost anything bad said about their country should be attacked, and so any time there's a revelation about Polish partisans performing badly it comes under heavy attack, especially if it concerns the Armia Krajowa (AK: Home Army), the biggest Polish resistance group (and when one speaks of Polish partisans, they're almost always speaking of the AK). So one should not take the existence of controversy as smoke signalling fire in this case.

The second is, the above having been noted, that there were numerous Polish resistance groups. Each had their own policies, ideologies, and attitudes towards Jews, which makes it difficult to speak of "the partisans" if you want to be accurate. For example, the communist partisans (small in number) were largely fine with Jews, not so much pro-Jewish as broadly indifferent, which made sense for a group focused on economic ideology and matching the general tone of communist practise in the wartime period and earlier. At the other end was the NSZ, who were the hardcore right-wingers of the Polish resistance: fiercly anti-Semitic and frankly not much different from the Nazis in this regard. Next to nothing has been written in this regard on the socialist BCh.

In between there was the AK. As by far the biggest Polish resistance group, specifically created as a broad-spectrum alliance encompassing left and right, and spread across the whole of the country, it was a microcosm of Polish thought in this period. And in this period, anti-Semitism was rife in Poland. As such, I think it's safe to say that the AK was, *broadly*, anti-Semitic in character. However, this typically manifested itself in unofficial ways, as a reflection of local prejudices on the ground, rather than in official practise from on high via headquarters in Warsaw and London (and in contrast to the NSZ, which made it clear at every level right to the top that it was opposed to Jews). And because the AK was naturally so decentralized, being split into numerous cells and working bodies, individual practise varied wildly. You have some AK bands that are quite barbaric towards Jews, and some that are noted as having saved numerous Jewish lives, even at great risk. This allows people invested in a side to cherry-pick their preferred Jewish survivor narratives to support their position; it's easy to find Jewish diaries and memoirs remarking on both.

Frankly, the chaos of the war and the size of the sample group (all of Poland over 5+ years) makes this not at all unusual. The series' depiction of a band refusing to allow a Jew in their ranks is perfectly plausible, again because we're presumably speaking of one band. At the same time, plenty of Jews served in AK bands, though some were careful to conceal their identity out of a general paranoia.

Even in groups with relatively firm positions on Jews we can see aberrations. For example, the communist partisans have one particularly notable example of a large-scale massacre of Jews: a unit led by Grzegorz Korczyński in late 1942 executed some forty Jews who had escaped from a labour camp. The unit followed this by murdering some 100 Jews in December 1942 near the village of Ludmiłówka, after first extorting what they could from them. Another communist leader had several of the band hanged and sentenced Korczyński to death for these crimes. However, Korczyński hunted down the one who had prompted the sentence and killed him instead, and remained in service throughout the war. At the other end of things, the US Holocaust Memorial Museum's archives has at least one Jew who casually mentions serving in a NSZ unit for the duration of the war, and at no point remarks on how this was unusual.

There's no book specifically on anti-Semitism and the collective Polish partisan movement, but you'll get a lot of valuable context and relevant material in Joanna Beata Michlic, Poland’s Threatening Other: The Image of the Jew from 1880 to the Present; Antony Polonsky, The Jews in Poland and Russia, Volume III: 1914 to 2008; and Shmuel Krakowski, The War of the Doomed: Jewish Armed Resistance in Poland, 1942-1944 (note that the latter is both Cold War era and has been critiqued as overly willing to accept Soviet sourcing at face value; nonetheless, it has a focus on the Jewish armed experience that is quite valuable). Paul Hanebrink, A Specter Haunting Europe: The Myth of Judeo-Bolshevism is also good for placing anti-Semitism in a wider context as a transnational movement rather than some sort of uniquely Polish sin. Also, I'm editing in Joshua D. Zimmerman's The Polish Underground and the Jews, 1939–1945, which I thought I had in there originally; like most such works, it's primarily about the AK (he devotes 30 pages specifically to the AK and its relations with the Jews, but there's a lot more there).

Is depicting them as such a historical injustice or within the realm of possibility?

Starting at your last question first, the answer of course is "It's complicated!" As I'll get into below, there absolute were serious expressions of antisemitic thought and behavior within the Polish Home Army (AK), but at the same time it didn't define them, and counterexamples aren't hard to find either.

Poland has, historically, not enjoyed reckoning with that complicated history, of course prefering to highlight the latter to the exclusion of the former and that is reflected in the pushback to the mini-series, as well as more broadly at attempts to raise it for historiographical debate within Poland, but they of course also aren't without merit, especially in consideration of the meta-context. Afterall "Generation War" was, as I recall, marketed as a more honest portrayal of the German army's experiences, and involvement with war crimes (it's been years since I saw it, but I recall it still falling short on some things), and one of the severest ways they undercut this is by choosing to portray the Polish fighters as deeply antisemitic.

Again, it isn't unreasonable to expect some groups to reflect that reality, but it was a choice by the filmmakers to do so, and them being the only Polish Home Army group portrayed with any depth, they end up being representative of the Home Army as a whole. I remember watching it and repeating several versions of "what the fuck were they thinking" from it, because it definitely ends up giving the impression of the miniseries trying to pawn off some responsibility elsewhere, not so subtly signalling, "Sure, Germany was awful but look what the Poles did too!" I preface with this because while I'm going to highlight some ways it reflected reality, I still want to really emphasize that the portrayal nevertheless got some deserved criticism, and simply hiding behind "Some Poles really did that" has never struck me as a valid defense.

Now, with that all dispensed with... just how anti-semitic was the Polish Home Army? The simplest answer is that antisemitism was fairly common, as it was in Poland as a whole. Post-war historiography, and Jewish memory especially, took a fairly heavily tilted view of the Home Army as being one whose attitude towards Polish Jews varied between ambivalent, to hostile, to actively antagonistic, driven largely by the pre-existing antisemitic attitudes that dominated within Poland prior to the war, and weren't put aside during, despite shared enemies. In the 1920s/30s, there had been national campaigns to encourage Jewish emigration from Poland, and "Poland for the Poles" was a successful slogan for the National Democrats. In 1938 Poland had even passed a law stripping citizenship from any Jew who lived outside Poland for five years, intended to prevent Poles fleeing Austria following German occupation.

Not un-controversially, some scholars even suggest anti-Jewish violence were an official policy, pointing to Home Army's Order 116, issued in 1943, and nominally intended as an order to curb banditry in the countryside, as a coded order to specifically target Jewish bands hiding out in the forest, and who, yes, might have engaged in theft, but generally to secure the good necessary for their survival in hiding. Other scholarship has pushed back against this interpretation to argue Order 116 was enforced against other, non-Jewish or mixed groups, but personally I find it partially unconvincing. While not incorrect that it wasn't only Jewish bands targeted, in the first it shows a fundamental disregard for the unique reasons which drove Jewish persons into such circumstances, not to mention the clear antisemitism of Gen. Komorowski who issued it, and further, it can't be missed that execution orders carried out under it usually mentioned which were Jews. Armstrong's contention that "[executions under Order 116] were not apriori anti-Semitic" may be technically correct but doesn't evade the fact that it almost certainly provided cover for antisemitic actions.

And of course, Order 116 aside, official actions against the Jews were hardly unknown, nor deep-seated expressions of antisemitism in official communications. It is sadly striking to see, especially, how often Polish rhetoric echoed Nazi justifications in equating Jewishness with Communism, such as demonstrated in a 1943 memo send by Col. Władysław Liniarski to the government-in-exile in London, with a disturbingly positive spin on the recent destruction of the Białystok ghetto by the Nazis:

No matter how monstrous are german crimes against the Jews, for Polish society the removal of Jews from this area . . . has brought about the end of the Jewish problem. . . . People remember Jewish influences on the destruction of Polish culture during Bolshevik rule. Today we are subject to the terror of Jewish bands, to Jewish hatred. We regard the Jewish question to be settled once and for all in this region if not in all of Poland. Biuletyn Informacyjny’s despair over the lack of Jews in the area is received with indignation. [...] The absence of jews [sic] in trade in the [sic] Bialystok district is a true blessing and thank god for the Polish people who have expressed themselves loudly in this regard.

The London government wasn't quite so callous, but even when trying to bring about positive interactions were often thwarted by their powerlessness. Sent an official memo ordering him to "provide them [Jewish fighters] with assistance in their struggle with a sufficient amount of arms and supplies from your stockpile to the degree that it is possible" Gen. Komorowski, commander of the AK, flat out refused, calling Jews a "foreign population", dismissing them as "robbers and communists that plague the country" with "particular cruelty towards the Polish people", and disparaged the Jewish population as mostly showing "total passivity", and only a small number being willing to resist while the rest accepted their fate.

Taking a step back, Joshua Zimmerman's recent study of survivor testimony perhaps provides one of the most balanced views possible, analyzing thousands of Jewish recollections of their interactions with the AK. He highlights plenty of examples which echo that of Zelman Baum, who told how "We fought the Poles no less than the Germans" in characterizing his time in hiding. Adolf Wolfgang, who was living under an assumed identity with forged papers declaring him a Polish Catholic, sought to fight the Germans, so made contact with the local AK. They vetted him, specifically to ensure he wasn't Jewish, which he managed to pass, but then was told how they had recently shot several Jews they found in the forest:

During free time there were discussions about, among other things, [...] the Jewish problem. From different mouths, [one could hear] words of sympathy for the Jewish people. Like, for example: why does the aK shoot dead Jews who hide in the forests and similarly desire to [defeat] the bestial Hitlerites? everyone turned silent when, at last, someone spoke: [because] they desire a Poland without Jews.

Not all that dissimilar to the Jewish character in Generation War, hiding his Jewishness while fighting with the AK, Adolf's experience really helps to illustrate how the portrayal in the show is not a massive stretch from a possible reality.

But this experience was not uniform. Stanisław Aronson likewise joined the AK while hiding his Jewish origins, although they were known to his friend who had helped him join. Showing an aptitude for it, he was part of a special commando unit. A tight-knit combat team, he eventually revealed his Jewish identity to his compatriots, and after the war recalled how:

[The unit] was so tight knit and bound in friendship that we fought more like a family than a military unit. [...] There were never even the slightest manifestations of antisemitism. I have the impression that Rybicki [his friend] would not have stood for it.

A completely different experience, although it can't be missed the preexisting personal connection he recognizes as helping him become integrated into the unit. But those connections weren't necessary for positive experiences of Polish Jews with their non-Polish neighbors. Halina Zawadzka escaped the Końskie ghetto in late 1942 to be sheltered by a Polish family whom she had never met, the mother and sister of a woman Halina had only met briefly but had offered to help. The Słowik's, who were members of the AK and used their house as an AK meeting point, assisted in getting her false papers, and the local AK ground inducted her into their ranks. Her experience was a mixed one though. The band knew she was Jewish, and treated her as well as any other member, yet she also would recall one incident where a patrol casually mentioned upon their return that they had found a Jewish man hiding in the woods and shot him. Higher-ups though, were not as eager to accommodate her. In early 1945, AK authorities encouraged the Słowik's 'to sever ties' with the Jewish woman, but the arrival of the Red Army that month rendered the issue moot.

½