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The article engages with institutionalized German anti-anti-Semitism in recent debates about the ongoing Israeli-Palestinian conflict. To elucidate Germany's raison d'état, current silencing of political dissent and drawing on Stuart Hall's notion of "conjuncture," the first step is to sketch the dynamics of memory politics after the Holocaust: the silence of the postwar period, the student movement's struggle against bystanders and perpetrators, subsequent debates of representation, memorialization, trauma and finally the provincialization and nascent globalized memory (Conjunctures and the Politics of Memory). Articulating the aporias of current German (memory) politics between history and event, historical antecedents and singularity, particularity and universalism, in a second step the tensions between German raison d'état, anti-anti-Semitism and postcolonial perspectives are addressed that delimit the frameworks of negotiating anti-Semitism in the public sphere (Conjunctures and Aporias). In this sense, the remarks contribute to the critical debate on anti-anti-Semitism. [ABSTRACT FROM AUTHOR]

The article examines Ida as an intervention in the politicized debate about Polish-Jewish relations. Adopting an ecocritical lens, it focuses on the forest which shelters a Jewish family, before enabling their murder by the Polish rescuer's son. This ambiguity serves to counter the accusations of anti-Polishness and antisemitism levelled at Ida in Poland. The article also reframes Pawlikowski's representation of the forest with Pierre Nora's 'places of memory' and the concept's extensions and reinterpretations. It considers in an eco-necro perspective the protagonist's effort to re-humanize her murdered relatives by transferring their remains from a 'non-place of memory' to a (former) place of Jewish memory. [ABSTRACT FROM AUTHOR]

This article considers the relationship between the Holocaust and the increased threat of mass violence due to climate change. Extreme weather events, resource deprivation, and population movements are likely to cause societal stresses which make genocide more probable, but the link between this and memory of the Holocaust has proven contentious. Starting with Archbishop Justin Welby's apology for invoking the Holocaust during international climate negotiations in 2021, this article considers the history and causes of such controversy, arguing that there are selected ways in which it is reasonable and useful to bring Holocaust memory into dialogue with the climate crisis.. [ABSTRACT FROM AUTHOR]

At first glance, Martin Heinrich Corten's biography appears to be the classic story of a German physician persecuted by the Nazis. Because of his "Jewish descent," Corten lost his position as a pathologist in Berlin and later his license to practice medicine. Emigration failed. But Corten was not a typical Nazi victim. In 1933, he applied for membership in the Nazi Party, and during the last two years of the war he collaborated with the Gestapo as the Hamburg representative of the "Reich Association of Jews in Germany." Although he tried to provide basic welfare and health care for Hamburg's remaining Jewish population, he was heavily involved in the deportation of Jewish citizens to concentration and extermination camps. After the war, Corten thus came into conflict with the Jewish community and lost his position as medical director of the Jewish Hospital in Hamburg. He became a "double outcast" and was unable to re-establish himself in academia. His biography, however, is a vivid example of how the line between victim and perpetrator can be blurred. [ABSTRACT FROM AUTHOR]

This article aims to discuss the ethical–political responsibility of constructing a memory of 1915 through Fatih Akın's The Cut (2014). The film explores the Armenian Genocide, which Turkey's official historiography denies, and sparked heated debates on its release in Turkey. Based on the claim that constructing a memory of genocide is an ethical–political issue, I argue that The Cut's aesthetic of remembrance fails to lead to an ethical questioning of historical denial and it thus leaves 1915 in the past. In order to discuss the film's failure to fulfill its ethical responsibility, I explore the following questions: What is the ethical responsibility of remembering the devastating past? What does The Cut's way of remembering 1915 accomplish and fail to accomplish in terms of ethical memory? By examining the limitations and possibilities of cinema in memory construction, this study seeks to contribute to discussions on the aesthetic and ethical dimensions of memory studies. [ABSTRACT FROM AUTHOR]

The Holocaust is the Philoktetes wound tormenting every European country occupied by Hitler's armies between 1939 and 1945. Paradoxically, it may be the Germans who feel this pain the least, as they have nowhere left to escape the curse of their role as perpetrators. This article presents the results of research on the memory of the events in Hungary, the last theatre of Hitler's European campaign against the Jews. The researchers returned to the sites of the drama that unfolded in the summer of 1944, searching for traces of the vanished Jewish life in both the physical and social-psychological spaces, where the void created by the destruction of the Jews is filled with fear, distrust, confusion, silence, and cognitive dissonance. Based on the research findings, it can be stated that 80 years after the Holocaust, in Hungarian villages, small towns, and Budapest, both within and outside the current national borders, today, in Macbeth's words, "nothing is, but what is not". [ABSTRACT FROM AUTHOR]

The purpose of this paper is to examine Holocaust survivors' testimonies in order to identify the issues related to language inside the camps, analysing the survivors'metalinguistic reflections. As a case study, the Salonikan Jews' linguistic situation will be examined. Salonika, home of the largest Jewish community in Greece, lost 96% of its Jewish population during the Holocaust. The Salonikan Jews in the camps, in particular the Auschwitz complex, constituted a minority and were affected by their lack of knowledge of German,Yiddish, and Polish. They spoke Ladino, reflecting their Sephardic heritage, and Greek, due to Salonika's annexation to Greece. Their linguistic and cultural uniqueness initially heightened their vulnerability, often alienating them and increasing their mortality risk, especially during the early stages of imprisonment. Over time, their shared language and culture became a source of unity and strengthened group bonds. Ladino and Greek functioned as markers of identity, making them recognizable within the anonymity of the camp. They also adapted by learning new communication strategies and using Ladino and Greek as code languages for specific purposes. The survivors' metalinguistic reflections highlight the critical role communication constituted: they had to learn to talk with their feet, their eyes, and their hands. [ABSTRACT FROM AUTHOR]

The intergenerational impact of genocide has been studied in various contexts, however, the mechanisms of trauma transmission remain unclear. The present study aimed to better understand the relationship between parental trauma and offspring mental health by exploring mechanisms of trauma transmission in the children (n = 599) and grandchildren (n = 311) of Holocaust survivors (HS) in Hungary. In a cross-sectional online survey study, we used the paradigm developed by Danieli, Norris, Lindert, Paisner, Engdahl, et al. (2015) and Danieli, Norris, Lindert, Paisner, Kronenberg, et al. (2015) to assess HS parental styles (i.e., parenting impacted by efforts to cope with past traumatic experiences), as reported by offspring participants, as well as participants' reported level of adaptational impact, that is, their efforts to cope and adapt, and current mental health symptoms posttraumatic stress disorder (PTSD, complex PTSD [C-PTSD], anxiety, depression). We found differences in parental styles reported by generation; however, the mechanism of how it impacted offspring mental health was similar. Mediation analyses showed that more intense parental styles were associated with higher adaptational impact, which, in turn, was related to more mental health symptoms, in both generations. This is the first study to apply the Danieli paradigm in a third-generation sample and the first to assess the psychological impact of the Holocaust in an Eastern European country (Hungary), using systematic quantitative assessment. Our findings highlight the Holocaust's continued impact on the third generation, and the importance of raising awareness of the impact of collective traumas through educational programs, enhancing culturally sensitive and transgenerational trauma-informed mental health services, and fostering tolerance and diversity in public policy. Public Policy Relevance Statement: Genocides, such as the Holocaust, have long-term psychological impact, not only on survivors but also their offspring. This study found that Holocaust survivor parents parental style as reported by their children was related to their children's efforts to cope, which together lead to elevated mental health symptoms in both children and grandchildren of survivors. Results imply the importance of developing and increasing access to culturally sensitive and transgenerational trauma-informed mental health services to enhance resilience in both survivor parents and their offspring. [ABSTRACT FROM AUTHOR]

The experience of Holocaust was a prolonged experience of trauma for the victims, which created a routine of terror, fear, and disintegration in them. These have been recorded in their autobiographies or biographies in detail. Such life writings are subjective accounts of incidents or events from a perspective different from that of mere historical documentation of an event. Renia’s Diary is a journal written by a teen victim of the events as they had been happening during the time of war, which contains the journaling of her life before the atrocities started and then also during the suffering and her attempted escape. As Amos Goldberg points out, the purpose of children’s diaries has less to do with documentation and more to do with the internal and emotional dialogue. This paper attempts to interpret the diary to analyse the suffering of women. [ABSTRACT FROM AUTHOR]

Can we think of the legendary Wandering Jew as a monster? The figure does not easily fit the common definition of a monster and yet, the Wandering Jew is extraordinary. In the medieval and early modern sources of the legend, the Wandering Jew, who once sinned against Christ and is therefore doomed to be an immortal eyewitness to the Passion, serves as a model for the faithful. In his 1796 gothic novel, The Monk, Matthew Lewis creates a new strand of the Wandering Jew tradition, a gothic Wandering Jew, a being transformed from wonder to horror through association with centuries of antisemitic accusations against Jews as agents of conspiracy, ritual murder, nefarious magic, and disease. This essay argues that a variation on the representation of the gothic Wandering Jew, which began with Coleridge's Rime of the Ancient Mariner, further adapts the legend to make the Wanderer not a sign of redemption, but the monstrous cause of catastrophe not only for himself, but for those he encounters. This article, the first scholarly examination of John Blackburn's 1972 Wandering Jew novel, Devil Daddy, situates it within the strand of the legend that represents the Wandering Jew as a monstrous source of destruction. Blackburn's novel, written during a time of global concern over the development of biological weapons of mass destruction, portrays the Wandering Jew's curse as a source of manmade global environmental catastrophe. In this way, the sin of the monstrous Wandering Jew becomes one not against Christ, but against humankind. Even as Devil Daddy explicitly references the horrors of the Holocaust, this representation of a monstrous Wandering Jew haunts the text, undermining its sympathetic representation of Jewish suffering. [ABSTRACT FROM AUTHOR]

The article presents a comparative analysis of three works created by Jewish fathers during the Holocaust: Yitzhak Katzenelson's poem “The Day of My Great Tragedy,” Bedřich Fritta's illustrated book for his son Tommy, and Rubin Ben Shem Feldschuh's children's book Between the Walls of the Ghetto. Using frameworks from micro-history, gender studies, and the history of emotions, this study investigates the evolving dynamics of father-child relationships, paternal identity, and the role of memorialization under the extreme conditions of the Holocaust. The works analyzed reveal consistent themes of emotional connection, education, and the fathers' struggles to maintain their roles as protectors and educators despite their inability to shield their children from the atrocities surrounding them. In Katzenelson's work, fatherhood is portrayed as a cornerstone of his identity, with his family's destruction leading to a personal and artistic transformation. Fritta's book embodies a father's hopes for his child's future after the war, using art as instruction and solace. Feldschuh's novel addresses the challenges of fatherhood in Ghetto, emphasizing the father's role as an educator and reflecting feelings of guilt and helplessness. In conclusion, the article posits that fatherhood during the Holocaust, as represented in these artistic works, transcended mere survival and protection, evolving into an act of emotional resilience and a way to preserve both personal and collective memory. [ABSTRACT FROM AUTHOR]

Henry Huttenbach (1930-2024) founded the Journal of Genocide Research. The path that lead him to start the journal was paved by his early years when he and his parents were fleeing a genocidal regime set on killing them, and his academic career that ultimately lead him, seemingly inexorably, towards genocide scholarship. From an early age he experienced the cruel capriciousness of identity politics, and in his academic career he studied its avarice and often grave consequences. [ABSTRACT FROM AUTHOR]

AbstractThis study focused on the families of first-generation Holocaust survivors who arrived in Sweden after World War II, hid, repressed their Jewish identities, and did not transmit their cultural heritage to their children. They raised their children as Swedish. This study was aimed at examining the experiences of 20 second- and third-generation Holocaust survivors with a non-Jewish upbringing. The results showed that the reasons why the first generation concealed their history and identity were unclear. In certain cases, their identity was hidden out of fear of being identified as Jewish and becoming the object of hate and harassment. The reason for concealing their identities has become a part of postmemory work among the study participants and is important in understanding their past. This study shows that the second and third generations also tend to hide their Jewish identity out of fear of being the target of hate. [ABSTRACT FROM AUTHOR]

The article is devoted to the study of the concept of genocide proposed by Raphael Lemkin and its evolution in international law. R. Lemkin - the author of the term «genocide» - developed a broad concept of this crime, which included not only the physical elimination of the national, ethnic or social groups but also the destruction of their language, culture, social structure and economic base. However, after the adoption of the UN Convention on the Prevention and Punishment of the Crime of Genocide in 1948, the legal definition of genocide was significantly narrowed. The article analyses R. Lemkin's views on defining the scope of what can be considered genocidal acts, in particular, in the context of the Holocaust and other crimes committed by the Nazis, as well as in the context of the Holodomor. The article also examines the historical background of the emergence of the concept of genocide and the evolution of international legal instruments that protected the rights of national, ethnic and cultural groups before the emergence of this concept. In particular, the role of the Hague Conventions, many peace treaties, decisions of international judicial bodies and reports of international administrative bodies in the formation of legal prerequisites for the protection of the rights of the specified groups before the introduction of the concept of genocide and the adoption of the UN Convention on the Prevention and Punishment of the Crime of Genocide of 1948 is analysed. In addition, the article analyses in detail the differences between the original concept of R. Lemkin and the narrower concept that was enshrined in the 1948 UN Convention on the Prevention and Punishment of the Crime of Genocide. Also, the views of modem scholars regarding the concept of genocide proposed by R. Lemkin are discussed. The results of this research may be useful for further analysis of the intellectual heritage of R. Lemkin, the influence of his concept of genocide on the development of modem international law, as well as for the further search for ways to improve international standards for the protection of minority rights and international legal instruments for the prevention of genocide, punishment for its commission and protection of its victims. [ABSTRACT FROM AUTHOR]

This paper revisits D. W. Winnicott's famous account of his patient Piggle to examine the profound nature of her response to the birth of her baby sister in the light of the concepts of object constancy and absence. The author speculates that recent scholarship revealing the mother's Holocaust family history enables us to hypothesise that Piggle's infancy might have been marked by her mother's psychic absence. This contributed to difficulties in the establishment of object constancy leaving her vulnerable to more extreme responses to later absences, such as at the birth of her sister. The focus of Winnicott's interpretations at an Oedipal level is critiqued as is the significance of the psychoanalysis-on-demand setting of the work. [ABSTRACT FROM AUTHOR]

The trial of the Nazi criminal Adolf Eichmann (1961), a significant event in the Holocaust commemoration history, was organised and managed by men. The three judges, the prosecutors, and the defence were all men, as were most of the witnesses and the chief court administrators. All the heads and investigators of the Israeli Police special Eichmann unit were men. Yet, a broader look reveals that outside the legal arena, women filled formal duties in all of the trial's aspects. The article focuses on these women whose role in the trial remained in the shadows or was concealed. Among them was the only woman on the Mossad task force that captured Eichmann in Argentina as well as policewomen, court interpreters and stenographers, and the secretary of the defence team. From a gender perspective, their stories reveal that their duties in the trial reflected the division of roles between men and women in a patriarchal society, and their work further confirmed the accepted norms and stereotypes. This division of roles explains their marginalisation in the Eichmann trial and exclusion from its history. It also highlights the need to expose their stories and secure them a centerstage position. [ABSTRACT FROM AUTHOR]

This paper answers Adorno's question, once asked in a lecture, about whether we, by forbidding the thought of the non-identical, fall in radically completed enlightenment back into the darkest form of mythology. In arguing for this in the question implied observation of enlightenment's fallback, the paper analyses Adorno's and Horkheimer's critique of enlightenment and its relapse due to excluding the non-identical, suggesting that emotions and memory represent this non-identical. As the darkest form of mythology Adorno is referring to is not to be understood as a myth itself but actually happened with the Holocaust, the paper then demonstrates how enlightenment, chiefly its exclusion of the non-identical, led to central conditions of the Holocaust that Adorno named 'Auschwitz'. As enlightenment, according to Adorno, remains in its relapse, the paper finally discusses how his philosophy after Auschwitz advocates for the reintegration of the non-identical, mainly through the recollection of the past and the remembrance of nature within the subject. [ABSTRACT FROM AUTHOR]

Gender differences in wellbeing and trauma response have been a significant focus of psychological research, particularly among populations that have experienced extreme stressors, such as Holocaust survivors and their offspring. This study aims to explore the psychological impact of the "sense of threat" and "sense of challenge" experienced during the war in the 7 October aftermath (2023), with a specific emphasis on gender differences across different generations affected by the Holocaust. The study utilized a cross-sectional design to analyze secondary data. Research data were collected during the war in the 7 October aftermath. A total of 120 individuals, from three Holocaust cohorts (survivors, second-generation, and third generation) participated. Data on sociodemographic characteristics, as well as perceptions of threat and challenge, were gathered using the Stress, Appraisal, and Coping Questionnaire developed as reported by Lazarus and Folkman (Springer, New York, 1984). Females report a higher mean score (M = 3.36) for "sense of threat" compared with males (M = 2.85). Conversely, for the "sense of challenge," although females exhibit a slightly higher mean score (M = 2.54) than males (M = 2.49), there was no statistically significant difference. The trauma of the Holocaust continues to afflict survivors and their descendants and is particularly pronounced during periods of extreme stress, such as war. Females exhibited an elevated "sense of threat" compared with males, which increases with each subsequent generation. Such insights stress the critical importance of incorporating a gender perspective in the design of interventions aimed at supporting trauma survivors. [ABSTRACT FROM AUTHOR]

Viktor Frankl is the thinker of meaning and hope. He was a Holocaust survivor and lost his parents, his brother and his wife in the Shoah. Frankl never surrendered to hopelessness and committed to optimism despite the tragic triad of life (suffering, guilt and death). His thesis is a yes to life in capital letters: human beings are beings in search of meaning, and life always has meaning, whatever the circumstances. This beautiful thesis is, nevertheless, a bit problematic in a gruesome scenario such as the Shoah. Frankl defines human beings as freedom, responsibility, spirituality and search for meaning. The present paper discusses logotherapy from a philosophical perspective, includes a historical-biographical note since the Anschluss until the liberation, reflects on the search for meaning and the meaning of suffering, and shows how some of Frankl's thesis may have been useful to some victims in the German concentration camps (never in the German extermination camps or in the massacres of the Einsatzgruppen) and how they can be an antidote against despair and suicide. [ABSTRACT FROM AUTHOR]

In Romans 5, Paul says that prior to law "sin is not counted" (v. 13), and that upon law's arrival, "the trespass increased" (v. 20). For most interpreters, the law that counted sin and increased the trespass is the law that God revealed to Israel at Sinai. Origen of Alexandria offered significant exegetical objections to this reading and proposed that natural law is in view. I modify Origen's proposal to align Paul with the early Jewish tradition of Adam's law, and I argue that "law" in vv. 13a and 20 refers to law's arrival to Adam. Romans 5:12–21 is Paul's re-telling of Scripture and chronicles Sin and Death achieving their global reigns. Understood this way, vv. 12–14 and 20–21 tell us what transpired when God's law came to Adam: Sin and Death united, and they launched and secured their cosmic tyranny. This is Sin and Death's origin story. [ABSTRACT FROM AUTHOR]

In the aftermath of traumatic events, individuals and groups seek to make sense of these experiences. 'Never again' is often considered the primary lesson of genocide. Yet, people may understand this lesson in different ways, and other lessons may also be relevant. The present paper reports a qualitative content analysis of publicly available testimonies from survivors of the Holocaust, the Rwandan Genocide and the Nanjing Massacre (N = 200), examining the lessons of genocide that these survivors shared publicly. We identified six broad categories of lessons that were represented across contexts and extended the lessons commonly considered: Lessons on the individual and interpersonal level, on the ingroup level, the (inclusive) intergroup level, the universal level, and concerning both collective memories and the future. These lessons go beyond 'never again' and show different individual and societal obligations and insights that survivors sharing their testimony deem most important to learn from their experience of genocide. [ABSTRACT FROM AUTHOR]

As a cultural trauma, the Holocaust exerted negative psychological effects on many survivors, with such effects often extending to their families. Research has explored these effects with respect to the survivors' children and grandchildren, but the experiences of the next generation have yet to be canvassed. Knowledge about resilience in Holocaust survivor families is also comparatively sparse. In this exploratory study, 10 semi‐structured interviews were conducted with Australian great‐grandchildren of Holocaust survivors, garnering perspectives concerning the genocide's impact on family functioning. Six superordinate themes were identified through Interpretive Phenomenological Analysis: The experience of being raised by the third generation, honoring traumatic family histories, the need to move on, proudly identifying with the Holocaust, valuing achievement and ambition, and the importance of not taking things for granted. The findings suggest that multiple generations within survivor families grapple with the lingering negative effects of the Holocaust. Concurrently, attempting to redress these effects has the potential to benefit family dynamics and processes. [ABSTRACT FROM AUTHOR]

Popular conceptions notwithstanding, children are using the medium of writing in their different life spheres at present more than at any other time in human history. Therefore, examining this course of action will shed light on a central practice utilized by children in an attempt to better understand it. For this purpose, I analyzed the character of Momik, from the novel See Under: Love as a child who writes. In addition, I conducted critical readings of psychoanalytic, feminist, and literary theories. The results of this study indicate that children's writing is distinguished by two types of communication. The first, intrapersonal communication, centers on the individual's ability to talk to oneself and to analyze oneself through one's writing. The second type is interpersonal communication, which takes place between the individual and the environment; within this framework writing expresses subversion. [ABSTRACT FROM AUTHOR]

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Copyright of Journal of Literature & Humanities / Edebiyat ve Beşeri Bilimler Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article analyses the Risiera di San Sabba, the museum of the only Nazi concentration camp in Italy with a crematorium, and the Foiba di Basovizza, the prominent memorial commemorating the mass killing of Italians carried out by Yugoslav Partisans, examining how they exhibit Italian complicity with Nazi Germany and shed light on the politics of memory in Italy's post-war history. Through a theoretical framework grounded on theories of nationalism, the argument that will be put forward is that the mentioned museums represent fascism as an alien object and Italians as victims/freedom fighters, neglecting Italy's direct involvement in the Holocaust. Concluding remarks will suggest that the historical lack of critical analysis enabled the juxtaposition of the memory of the Holocaust with the Foibe, paving the ground for the proliferation of post-fascist historical accounts and their institutionalisation as manifest in Italy's current political landscape. [ABSTRACT FROM AUTHOR]

The interview with Katrin Antweiler explores her research on Holocaust museums and memorial sites, focusing on the differences in German and Israeli public memory. Antweiler delves into the role of museums in shaping visitors' emotional reactions and the dissemination of expectations surrounding Holocaust remembrance. She discusses the national and universalist aspects of Holocaust museums, highlighting the challenges of balancing local and global narratives. Antweiler also identifies trends in representing the Holocaust, such as the integration of human rights themes and the need for diverse perspectives in museum exhibitions. Additionally, she praises the Denkort Bunker Valentin in Germany for its impactful approach to exploring Nazi history and forced labor. The interview raises questions about the political influences on museums and the discourses that shape Holocaust memorialization. [Extracted from the article]

The article briefly outlines the current state of scholarly literature devoted to ongoing debates on the history and role of war- and postwar open and closed trials of Nazi perpetrators and their auxiliaries in the Soviet Union. Having become partly available for historians more than two decades ago, these trials proceedings constitute a unique source for analyzing various aspects of the Second World War on the Eastern front, including the Holocaust. This article describes the legal basis for prosecuting Nazi criminals (in the 1940s) and Soviet collaborators (mainly from the 1940s until the 1970s) and summarizes ongoing debates concerning the nature and peculiarities of both closed and open Soviet war crimes trials with an outline of the main topics for further research. [ABSTRACT FROM AUTHOR]

This interview is available as a Podcast in "Standing Up Against the Assault on Democracy" hosted by the Johannesburg Holocaust & Genocide Centre. Talking to the artists Gabriela Bulišová and Mark Isaac about their current project, "The Landscape of our Memory", and what challenges we face today when it comes to memory, genocide, and ecocide. The interview was conducted by Tali Nates, a member of the Advisory Board of EEHS (Eastern European Holocaust Studies), Bjorn Krondorfer, Steve A. Carr, and Andrea Pető editor-in-chief of EEHS. Link: https://soundcloud.com/user-858426360/standing-up-to-the-assault-on-democracy-with-gabriela-bulisova-mark-isaac?in=user-858426360/sets/standing-up-to-the-assault-on. [ABSTRACT FROM AUTHOR]

Is it possible to bring into conversation two different traumatic legacies that occurred in the twentieth century in Europe? How can we engage in productive conversation about two totalitarian systems that repressed, incarcerated, dehumanized, and murdered people deemed enemies of the state or unworthy of living? These were some of the challenging questions addressed in the roundtable symposium "Holocaust***Gulag: Repressing, Rescuing, and Regulating Recalcitrant Legacies." The symposium aimed at addressing specific aspects of the difficult and painful histories of the Holocaust and the Gulag, and to probe how these long-lasting legacies intrude into contemporary society, culture, religion, and politics. [ABSTRACT FROM AUTHOR]

In November 2018, the reconstructed synagogue was inaugurated in Kaliningrad (Russian Federation) on the site of the house of worship destroyed on the night of the pogrom of 1938, Kristallnacht. Since 2022, a small Jewish Museum has also opened in the active synagogue, the centerpiece of which is a thematically conceptualized permanent exhibition. In the following article, the initial situation, mission, and thematic expectations for the creation of the permanent exhibition are described. It was desired that it should have an identity-forming and identity-promoting effect on the Jews of the Kaliningrad congregation and the entire region. Furthermore, it should be educational and entertaining for the population and tourists of the area, but also represent a place of remembrance of the former Jewish life and the Holocaust for the Jewish visitors of the region. Subsequently, the chosen exhibition media are described, as well as the selection of narratives and their respective media implementation. The text also sheds light on the object from the perspective of Jewish cultural heritage: The Kaliningrad region is one of the Eastern European post-displacement areas in which German traces (including German-Jewish traces) are regarded as a dissonant heritage. The authorized heritage discourse does not accept the consequences of the Holocaust here and ignores the city's Jewish heritage. How can Jewish cultural heritage be made visible under these conditions? How can the new museum contribute to a change? [ABSTRACT FROM AUTHOR]

This review discusses Olga Stefan's 2019 documentary Gestures of Resistance, featuring interviews with Holocaust survivors who highlight lesser-known resistance movements from Central and Eastern Europe. [ABSTRACT FROM AUTHOR]

In recent years, Italy has seen a proliferation of Holocaust Museums and Memorials. This article focuses on two recent additions: the Museum of the Twentieth Century and the Shoah in San Donato Val di Comino (Frosinone), and the Memory and Peace Museum Giovanni Palatucci Study Center in Campagna (Salerno). It uses qualitative methods including in-depth interviews, direct observation, analysis of information panels, other audio and visual elements, and is guided by a theoretical framework rooted in theories of nationalism. The research findings show that these museums present an overly positive narrative of Italy's role in the Holocaust lacking critical examination and perpetuating the myth of the "good Italian" already identified by other scholars. The museums emphasize favourable conditions for Jewish internees without considering factual evidence that could have provided a more balanced perspective. Additionally, they fail to acknowledge Italian collaboration with Nazi Germany, both, at the exhibition sites and elsewhere. Both museums highlight a Christian salvific narrative, stressing the role of Christian Italians saving Jews, and perpetuating stereotypes of Jews as passive victims. Additionally, Jews are excluded from the notion of "Italianness" and portrayed as "others." Also, fascism is excluded, deemed incompatible with the idealized Italian Christian civilization proposed by the museums. [ABSTRACT FROM AUTHOR]

In Italy, after the victory of Giorgia Meloni's post-fascist party, "Fratelli d'Italia," several studies began to discuss whether or not the country has come to terms with the memory of fascism, its role as an inspirer of Nazism, and the collaboration with Nazi Germany in the Holocaust. Especially the latter, scholarly literature pointed out, has failed to receive the attention it deserves. This article argues that this is particularly true with regard to public history, the way historical information and events are interpreted and presented to the general public, and focuses on public museums exhibiting the Holocaust and resistance. Evidence for this article comes from two in-depth case studies regarding the oldest yet unaltered Liberation Museum in Rome and the Museum-Monument to Racial and Political Deportees in the Nazi Lagers in Carpi. The article contends that within these museums, the narration of resistance prevails, whilst evidence of Italy's past collaborationism remains hidden and unexhibited. In essence, these museums emphasise national heroism and sidestep Italian accountability in the Holocaust. [ABSTRACT FROM AUTHOR]

This visual feature presents graphic novel panels by Leela Corman, with an autobiography outlining her personal and political artistic development in New York City's punk ethos of the 1980s and 1990s. Weaving in cultural touchstones in music, comics and popular culture throughout, she traces the emergence of her characters, plots and purpose. These are situated in early and mid-twentieth-century history, from wartime Poland to post-war New York City Ashkenazi Jewish life. Corman also describes technical details of research and studio processes, and ultimately makes the case for depicting unsettling, visceral moments of human and inhuman experiences. [ABSTRACT FROM AUTHOR]

This article focuses on the project If This Is a Human Being, which explores innovative methods for Holocaust education using illustration-based methods, and tactile and interactive approaches to learning and teaching history. We developed three workshops for university students investigating Norwegian-Jewish micro-histories during the Second World War, and our findings indicate that the methods fostered engagement, concentration and a sense of accountability towards the historical Other. The project aimed to supplement existing Holocaust education by providing new tools and techniques to address challenging subjects like the Holocaust in an educational setting, and to create pedagogical environments that promote historical thinking and responsibility, using a design-based research approach to develop and refine these educational strategies. [ABSTRACT FROM AUTHOR]

This article analyzes Jean-Claude Grumberg's 2019 Holocaust fairy tale, The Most Precious of Cargoes, translated from French. This fairy tale adds to Grumberg's oeuvre of Holocaust fiction, including plays and children's stories. His fairy tale may be his most personal attempt to process his own Holocaust experience, as he includes an appendix with facts about his father and grandfather who died in Auschwitz. Specifically, the fairy tale is approached through an analysis of the fairy tale genre's pairing with the subject of the Holocaust. The article also examines possible readings of such a pairing through a close reading of the tale that analyzes the role of good vs. evil. Published interviews with Grumberg, theory on the fairy tale, and other Holocaust fairy tales establish a view that The Most Precious of Cargoes is unique in Holocaust fiction. [ABSTRACT FROM AUTHOR]

Since 1945, the memory of the Holocaust and the Second World War has played a major role in Hebrew and German literature. This article suggests a comparative reading of prose works by Ruth Almog and Jenny Erpenbeck that deal with these memories, in light of the challenges identified by scholars of modern Hebrew and German literature. What literary devices do these writers use to respond to the catastrophe of the twentieth century? In what way do their stories intersect? To what extent do they reflect German-Hebrew dialogue? I argue that by combining historical details and fiction within a literary texture based on contiguity, variation, and intertextual relations, both writers call into question the binary of perpetrator versus victim and calamity versus redemption. I show how their grammar of displacement in Hebrew and in German helps account for the literary workings of memory and ethical justice. [ABSTRACT FROM AUTHOR]

Judith Kestenberg conducted extensive research into child victims of Nazi persecution. She sought not only to understand the psychological effects of the traumatic experiences and persecution experienced by those children but also to understand the psychological processes behind Nazi ideology and behavior. The objective of this article is to present some of her hypotheses about how Nazi ideology acted on both the victims' and the Germans' superegos, as well as to address her conception of the psychological motivations for Nazism. The author claims that Nazism managed to invade the superegos of both Germans and some of the victims, which meant that, in the case of the latter, the persecution continued, even after the end of the Nazi regime. She also states that the children of Nazis were also victims of this regime, whose ultimate motivation would be the Germans' impulse to kill their own children. [ABSTRACT FROM AUTHOR]

В данной статье «Дневник Анны Франк» рассматривается через призму темы «границы», с особым акцентом на изучение пределов и способности восстанавливаться после трудных ситуаций. Анна Франк, еврейская девочка-подросток, задокументировала свои переживания во время Второй мировой войны, предоставив уникальное понимание сложности человеческого существования перед лицом тяжелых испытаний. В дневнике тема границ исследуется с различных точек зрения: идентичности, пространства, страха, мужества, человечности и надежды. Исследование глубоко анализирует мысли и диалоги Анны, внимательно рассматривая, как она преодолевала эмоциональные, физические и личные границы в условиях укрытия. Кроме того, изучается литературная значимость дневника в преодолении культурных и поколенческих барьеров, что подчеркивает его непреходящее значение в осмыслении человеческой стойкости и стремления к лучшему миру. Журнал Анны Франк отражает процесс её самопознания и формирования чувства собственного «я». Анна и другие обитатели убежища переживают заточение, ограниченность передвижения и постоянный риск обнаружения. Физические границы влияют на их отношения, взаимодействие и эмоциональное состояние, подчеркивая трудности жизни в тайне.

W artykule zajmuję się jednym z pogranicznych przypadków współczesnych narracji autobiograficznych. Pisarstwo Moniki Rakusy, świadome ograniczeń charakterystycznych dla praktyk postpamięci, tworzy autorefleksyjną i ironiczną odmianę postmemorialnej prozy biograficznej, podejmującą złożoną grę z formami autofikcjonalnymi i gatunkowymi (np. z dziennikami/blogami typowymi dla life-writing i „brydżetami” wzorowanymi na dzienniku Bridget Jones). Ironiczna strategia tworzenia „mieszanin” genologicznych oddaje perypetie hybrydycznego usytuowania żydowskiej tożsamości narratorki, która z jednej strony zmaga się z międzypokoleniową traumą, antysemityzmem i niełatwym do określenia statusem pochodzenia, z drugiej zaś, świadoma performatywnego charakteru własnych i społecznych praktyk/przymusów biograficznych, zdaje się być uwikłana w opisane przez Homi Bhabhę mechanizmy mimikry, udawania innej tożsamości jako kontynuacje strategii ukrywania i maskowania żydowskości. W artykule szczegółowo badam relacje pomiędzy autofikcją, postpamięcią i modalnością autobiograficzną narracji rodzinnych oraz ironicznymi technikami dystansowania zawartymi w trzech tekstach prozatorskich (łże-dzienniku 39,9, powieści Żona Adama oraz zbiorze opowiadań Cień). W tych wariantach „parabiografii” (Artur Sandauer), autofikcjonalnie eksponowana literackość jako szczególna forma „mimetyzmu zranienia”, pośredniczy zarówno pomiędzy obszarami „żydowskiego” doświadczenia antysemityzmu i traumy oraz traktowanymi z dystansem konwencjonalnymi formułami szczerości life-writing, jak i z postmemorialnymi wysiłkami zrozumienia przeszłości.

Tom Stoppard, a playwright of Jewish origin born in 1937 and still alive, reflects his own past in terms of the Holocaust in his 2020 play Leopoldstadt. While Leopoldstadt conveys Stoppard’s life from past to present as an autobiographical family story, it also confronts the author with his painful past in the modern age. Besides the modern individual and Europe, both having undergone development and transformation with Modernity and Modernism, the traumatic traces left behind by the historical process reveal the reality of the Holocaust. In this respect, Leopoldstadt is important in terms of understanding the impact of the characters’ confrontation with their past memories and unforgettable traces caused by the Holocaust on the memory of modern and postmodern Jewish societies. The theoretical framework of this study is based on Zygmunt Bauman’s views on modernity. Bauman is a thinker who has made significant contributions to the issues of modernity and the Holocaust, and his work contains important explanations for understanding the complexities of the modern world. His critique of modernity also leads Leopoldstadt to address the effects of the Holocaust and the dark sides of the modern world. This study focuses on how Stoppard, who experienced the devastating effects of the Holocaust, addresses the interplay between his Jewish identity and the challenges he faced in the modern age. The aim of this study is to evaluate the traumatic painful realities of the historical process in the play Leopoldstadt from the perspective of the relationship between memory and history.