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The essay is concerned with the work of the Irish writer John Boyne, who received international renown upon publication of his two young adult novels: The Boy in the Striped Pyjamas and The Boy at the Top of the Mountain. The two books are connected by the same topic — a child and the war — as well as an unconventional view of the fate of the small protagonist who becomes entangled in the big history. Among the characters of Boyne’s novels are children of high-ranking Nazis, prisoners of concentration camps, people inhabiting pre-war Europe, and even the Führer (Hitler) himself. The essay not only comments on the plots of the two novels, which follow the lives of Boyne’s young protagonists, but also suggests that everyone, including children, is responsible for their moral choice: whereas Bruno, the hero of The Boy in the Striped Pyjamas, remains pure in heart, his counterpart Peter (Pierrot) from The Boy at the Top of the Mountain becomes infected with Nazi ideology. In addition, the essay discusses certain facts of the writer’s biography, mentioning, in particular, that he turned to young adult fiction after a successful career in ‘grown-up’ literature.

O objetivo deste artigo consiste em discutir o conceito de temporalidade de exceção. A partir da leitura de Origens do Totalitarismo notamos o surgimento de uma temporalidade petrificada nos campos de concentração. Mesmo com o fim do regime nazista, os elementos totalitários não desapareceram de nossa sociedade democrática. Eles persistem também como temporalidade de exceção, a qual envolve algum processo de desumanização que desconecta passado, presente e futuro, impossibilitando a experiência da liberdade. Em nossos dias a exceção permanece para milhões de pessoas que vivem na extrema pobreza e encarceradas, numa temporalidade desértica ou embotada que afetam suas atividades da vida ativa e espirituais. Levando isso em consideração, com base no pensamento de Hannah Arendt e também com apoio de outros autores, refletiremos sobre a relação entre a temporalidade, condição e atividade humanas.Totalitarismo; Campos de concentração; Miséria; Prisões; Hannah Arendt.

Resumo Este ensaio visa compartilhar algumas reflexões sobre o binômio poesia e catástrofe, tecidas a partir da leitura de passagens das obras testemunhais de Primo Levi e Varlam Chalámov. Coloca-se em questão quais os (não) sentidos possíveis para a criação artística em contextos de violência extrema, como os Campos de Concentração nazistas e os Gulags soviéticos onde, respectivamente, estiveram presos os dois autores. Abstract The essay objectives to share some reflections about poetry and catastrophe, with focus on the reading of passages from the testimonial works of Primo Levi and Varlam Chalámov. We discuss the (non)possible meanings for artistic creation in contexts of extreme violence, such as the Nazi Concentration Camps and the Soviet Gulags where, respectively, the two authors were imprisoned.

This article forms part of series of comparative studies dealing with tourist guidebooks to the memorials of various former concentration camps in Germany published years ago during the GDR era and today. The authors substantiate the need to consider the former concentration camp memorial guidebook as an independent kind of genre identifying both functions for the memorial guidebook and inappropriate functions and underlying the need to expand the usual genre functionality of the guidebook. A new group of tourist guidebooks has been introduced. These are guidebooks of so-called places of traumatic memory as the former Nazi concentration camps can be considered. These guidebooks form homogeneous group among a vast variety of tourist guidebooks., Данная статья является частью серии сопоставительных исследований путеводителей по мемориалам разных концлагерей Германии, изданных в ГДР и в современной Германии. В статье обоснована необходимость рассматривать путеводитель по мемориалу концлагеря как самостоятельную разновидность жанра, вводится новая группа путеводителей «путеводители по местам травматической памяти», путеводители по немецким концлагерям рассматриваются в ее рамках как одна из типологически однородных разновидностей этой большой группы, выделены три группы функций путеводителя по мемориалу концлагеря как травматического места (неуместные, необходимые и возможные).

In a recent article in the American Political Science Review entitled “Legacies of the Third Reich: Concentration Camps and Out-group Intolerance,” Jonathan Homola, Miguel M. Pereira, and Margit Tavits argue that Germans who live nearer to former Nazi concentration camps are more likely to display out-group intolerance. We argue that their statistical findings are the product of unobserved regional heterogeneity. Using publicly available European Values Survey data and electoral results from 2017, we replicate their results, and then extend them using simple fixed effects specifications as well as more elaborate multilevel models. Our approach finds no consistent evidence that distance to camps is related to contemporary values. We also preregister our plan to replicate and extend their analyses using restricted-access data from the German General Social Survey. Our findings have important implications for the new literatures on historical persistence and the deep origins of contemporary politics, as well as for the fields of Holocaust studies, German politics, and out-group tolerance. Our approach to modeling spatial heterogeneity in historical persistence studies—investigating spatial variation and diagnosing why unmodeled heterogeneity can produce misleading inferences—can serve as a template for future studies.

While the Nazi war machine is best known for its use of concentration camps to exterminate vast swathes of Europe’s Jewish population, more than 1.5 million other “undesirables” were executed by mo...

Fil: Rodríguez Hernández, Juan Pedro. Universidad Nacional de Educación a Distancia; España Resumen: El artículo se propone analizar la situación de los religiosos prisioneros en los campos de concentración nazis y en concreto de Dachau. También dar a conocer la figura de Ignacio Cruchaga, con toda probabilidad el único religioso español prisionero en los campos de concentración de la Alemania Nazi. Entre los estudios de la deportación en España se ha analizado sobre todo la deportación de hombres y mujeres vinculados al exilio posterior a la Guerra Civil, pasando desapercibido el análisis de la figura del religioso lasaliano. Summary: The article aims to analyze the situation of religious prisoners in the Nazism concentration camps and specifically in Dachau. Also to make known the figure of Ignacio Cruchaga, in all probability the only Spanish religious prisoner in the concentration camps of Nazi Germany. Among studies of deportation in Spain, the deportation of men and women linked to exile after the Civil War has been analyzed. The analysis of the figure of the "lasallian religious" has gone unnoticed. Resumo: O artigo tem por objetivo analisar a situação dos religiosos prisioneiros nos campos de concentração do Nazismo e especificamente do campo de Dachau. Também pretende dar a conhecer a figura de Ignacio Cruchaga, possivelmente o único prisioneiro religioso espanhol nos campos de concentração da Alemanha Nazi. Entre os estudos da deportação em Espanha analisou-se, sobretudo, a deportação de homens e mulheres vinculados ao exílio posterior à Guerra Civil, tendo passado despercebida a análise da figura do religioso lassaliano.

The current paper focused on the spectatularization of disasters as the main commodity thana capitalism exchanges. The discussion around the crimes against mankind perpetrated by Nazis in the clandestine concentration camps opened the doors towards new insights respecting the roots of thana capitalism. Nazis violated human rights secreting their crimes in a moment of the world where millions certainly died. Today´s philosophers are shocked to see how Auschwitz-Birkenau, which was the sanctuary of the horrors of the Second World War, sets the pace to a new allegory, intended to entertain thousands of tourists, many of them unfamiliar with these events. As a highly-demanded tourist destination, Auschwitz evinces the change of new postmodern ethics that commoditizes the other´s loss as a criterion of entertainment. The example of terrorism shows one of the paradoxes of thana capitalism simply because media covers and disseminates the cruelties of attacks to gain further subscribers and investors while terrorism finds a fertile ground to penetrate the homes of a wider audience.

The Natzweiler-Struthof camp is the only concentration camp in France, in Alsace. In 1941, when the construction of this camp began, the Nazi regime had already set up several concentration camps in annexed territory. The purpose of this camp was mainly to intern the resistance considered dangerous for the regime. From a chronological point of view, the camp integrated in May 1941 its first prisoners. They were condemned to carry out inhumane work until the evacuation of the camp on September 2, 1944. The Natzweiler-Struthof camp was associated with a granite quarry where we can still find concrete foundations of old buildings as well as three galleries excavated with explosives. The digitization work aims to archive, analyze and understand the organization and operation to result in a 3D reconstruction of the site. In 2018, the Struthof site began a major restoration project. For the first time in this camp, an archaeological diagnosis was then made with the aim of understanding the still existing facilities and assuming the presence of other elements now destroyed. To deepen the knowledge on this camp, the Regional Administration of Cultural Affairs authorized in 2020 to carry out prospecting accompanied by a study of the built-up in an area still empty of research: the quarry. Currently, this part of the camp shows the remains of three buildings and three galleries. To know more about these elements and indirectly about the life of the camp and its prisoners, this study shows the approach adopted to prepare the 3D modeling of buildings and galleries.

As part of its repressive programme, Franco’s regime significantly limited the publication of literature in Catalan, a language that was pejoratively reduced to the category of dialect. In that context, the decision of writing and editing books in Catalan during the military dictatorship (1939‐75) was itself an act of resistance. This article studies a series of testimonial narratives that were published in the late 1960s and early 1970s in Spain about French concentration camps, including Crist de 200.000 braços. Refugiats catalans als camps de concentració francesos (1968), by Agustí Bartra; El desgavell (1969), by Ferran Planes; and Cartes des dels camps de concentració (1972), by Pere Vives i Clavé. Testimonial narratives about French concentration camps already circulated in the countries where Spanish intellectuals were exiled. However, writers such as Bartra, Planes, Vives i Clavé (survivors of Argelès-sur-Mer, Saint-Cyprien and other French concentration camps) and some Catalan editors committed to the Republican cause were interested in telling their traumatic experiences to Spanish and Catalan readers living in Spain. Therefore, they undertook the task of editing these works although in many cases they were strongly censored. Taking this into account, the purpose of this article is to analyse some aspects of these editions in order to consider how their testimonial narratives remain in constant tension between two forces: Republican writers’ intention to show their own version of recent history and the Spanish government’s imposition of its own institutional and conservative official discourse.

During the Holocaust, the largest Sephardi community in the world located in Saloniki was almost completely destroyed. Despite their limited number in comparison with that of Ashkenazi Jews, the Salonikan Jews, initially deported to Auschwitz Birkenau and Bergen Belsen, went through all the hardest experiences and were sent to many camps in occupied Poland, and in Germany. This article explores, using archival documents and the testimonies, the geographical directions of their deportations. It also analyses historical coordinates and the Salonikan Jews’ characteristics which affected their destinations and the itinerary with which they were forced to cope.

Nadrzędnym celem artykułu jest analiza reportażowej książki Pawła Reszki Płuczki. Poszukiwacze żydowskiego złota opublikowanej w 2019 roku. Najważniejszym kontekstem badawczym są przemiany polskiej świadomości zbiorowej w XX wieku oraz antysemityzm jako jej istotna część składowa. W XXI wieku historia i pamięć o Zagładzie nadal pozostaje wyzwaniem zarówno dla badaczy, jak i zwykłych odbiorców.

This article is based on a qualitative research study that explored the impact of trauma experienced by child Holocaust survivors who were interned in concentration camps for periods of time during...

Resumen Meditaciones sobre la metafísica en Dialéctica Negativa expone las categorías que Theodor W. Adorno propone para una nueva idea de filosofía, ética y educación, después de Auschwitz. Concretamente, presenta una nueva manera de estudiar y comprender las categorías de los diferentes sistemas de la razón que terminaron, según el frankfurtiano, con la experiencia de la barbarie en los campos de concentración nazi. Para Adorno, Auschwitz como evento histórico-social, marca el camino para revisar y proponer una nueva dirección hacia la comprensión de lo humano y cualquier proyecto racional. De este modo, lo humano, después de Auschwitz, imprime nuevas categorías, objetivos y metas a la filosofía, lo ético y educativo. En este sentido, educar para evitar la barbarie o contra Auschwitz, en la reflexión de Adorno, resignifica e integra nuevas categorías antes desechadas por el principio de identidad, según el modelo de racionalidad sustentada y fundamentada por la filosofía occidental. Por esta razón, esta reflexión identifica y nombra dichas categorías en la propuesta educativa de Adorno. Abstract Meditations on metaphysics in Negative Dialectics exposes the categories that Theodor W. Adorno proposes for a new idea of philosophy, ethics and education, after Auschwitz. Specifically, we present a new way of studying and understanding the categories of reason systems that ends, according to the Frankfurter, with the experience of barbarism in the Nazi concentration camps. For Adorno, Auschwitz as a historical-social event, marks the way to review and propose a new direction towards the understanding of the human and any rational project. In this way, the human, after Auschwitz, prints new categories, objectives and goals to philosophy, ethics and education. In this sense, educate to avoid barbarism or against Auschwitz, in Adorno's reflection, the resignification and integration of words in the principle of identity, according to the model of sustainable rationality and based on western philosophy. For this reason, this reflection identifies and names these categories in the educational proposal of Adorno.

The article offers a critical interpretation of the chosen online activity of right-wing journalists and Internet users that seem to sympathize with this political option. Selected Tweets and articles are understood as exemplifications of either intentional, unconscious or ignorance-caused manipulations of memory, its object being homosexual prisoners of the Nazi concentration camps. Placing selected Tweets in a broader social, political, as well as historical context, the author shows the discursive exclusion of this group of the Nazi’s “forgotten victims” in the Polish media sphere, (re)producing the negative only image of homosexual prisoners and the tendency to falsely identify camp homosexual violence with camp homosexuality as such.

Cet article se concentre sur les temoignages d’aveux forces produits depuis 2017 a l’interieur des « camps de concentration chinois » dans la region ouighoure. Nous savons que de nombreux detenus doivent passer tous les jours des heures a avouer des fautes commises dans le passe, generalement forces d’admettre des pulsions religieuses extremistes et djihadistes, un defaut de loyaute envers le Parti communiste chinois ou bien une fierte excessive vis-a-vis de leur culture indigene. Meme si les preuves de ces procedures peuvent sembler fragmentees, je soutiens que ce rituel de confession forcee est au cœur des procedures de « conversion d’identite » mises en place dans les camps de concentration du Xinjiang (Turkestan oriental) et par le moyen desquels on cherche a convertir les peuples autochtones en chinois a l’identite culturelle pure. Je cherche a rassembler et a analyser des exemples et des incidents de telles confessions, dans les camps et dans la societe. Je compare ces pratiques de confession forcee avec celles utilisees contre les avocats chinois, les journalistes, les fonctionnaires et d’autres, qui sont souvent affichees a la television d’Etat. La difference etant la suivante : bien que les methodes se recoupent a certains egards, les detenus Ouighours autochtones ne sont generalement eux jamais exposes au public via les medias d’Etat. La principale difference restant que le dispositif coercitif des camps vise non seulement a imposer une conformite politique au Parti, mais aussi a produire une veritable conversion d’identite en ce qui concerne l’appartenance ethnique – ce qui equivaut bien a une forme de genocide.

Background Holocaust victims experienced extreme physical and mental stress that could lead to prolonged deficits in psychological and physiological well-being. We aimed to examine whether exposure to Holocaust conditions is associated with cognitive function and decline in a sample of old male adults with coronary heart disease (CHD). Methods The sample included 346 individuals with CHD who participated in a clinical trial in 1990–1997 (mean age 56.7 ± 6.5 y). During 2004–2008 (mean age 71.8 ± 6.5 y) and 2011–2013 (mean age 77.1 ± 6.4 y) participants underwent computerized cognitive assessments. Exposure to Holocaust conditions was based on self-report at the second assessment. Linear regression and mixed-effect models were conducted to evaluate the associations between Holocaust survivorship and subsequent cognitive performance and rate of cognitive decline. Results Forty-Three participants (12%) survived concentration camps/ghettos, 69 (20%) were Holocaust survivors who escaped concentration camps/ghettos, and 234 (68%) were not Holocaust survivors. After adjustment for potential confounders, concentration camp/ghetto survivors had poorer global cognitive performance and poorer attention (β = −3.90; 95%CI: 7.11;-0.68 and β = −4.11; 95%CI: 7.83;-0.38, respectively) compared to individuals who were not exposed to Holocaust conditions. Additionally, participants who reported being at concentration camps/ghettoes had increased cognitive decline in global performance and executive function (β = −0.19; 95%CI: 0.37;-0.008 and β = −0.29; 95%CI: 0.53;-0.06, respectively) compared to participants who were not Holocaust survivors. Lastly, those who were Holocaust survivors but not in concentration camps/ghettos had greater decline in attention (β = −0.11; 95%CI: 0.21;-0.01). Discussion Exposure to Holocaust conditions in early-life may be linked with poorer cognitive function and greater cognitive decline decades later in old-adults with CHD.

Nazi concentration camps were considered to be the worst humanitarian crisis in the twentieth century and the world believed that this scenario will never happen again. In today’s modern world, in ...

This article is the story of Fella Feige Drut, who was born in Rovno, Ukraine in 1923 and who in 1939, at the age of 16, was arrested by the Gestapo in Würzburg, Germany because she was Jewish. She survived six years in various concentration camps and work camps, eventually ending up in the Theresienstadt ghetto. Here, she gave birth to a daughter. Her ordeal and that of her close family members are reconstructed using documents from the International Tracing Service’s (ITS) archive and from other sources. Unlike many of her co-religionists, whose family life ended during the Nazi years (1933-1945), Fella Feige Drut was able to live on. Her resolve manifested itself in her fight for compensation from the German government for herself and her daughter, despite the bureaucratic hurdles placed in her way, and her resolution to leave Germany and to build a new life in the USA.

In German and Russian historiography, the tragic fate of the Soviet prisoners of war in Germany during the Second World War has not been suffi- ciently explored. Very few researchers have addressed this topic in recent times. In the contemporary German society, the subject remains obscured. There are attempts to reflect this tragedy in documentary films. The author analyses the destiny of the documentary film “Keine Kameraden”, which was shot in 2011 and has not yet been shown on the German television. It tells the story of the Soviet prisoners of war, most of whom died in the Nazi concentration camps in 1941– 1945. The personal history of some of the Soviet soldiers who died in the German captivity is reflected, their lives before the war are described, and the relatives of the deceased and the surviving prisoners of war are interviewed. The film features the German historians who have written books about the Soviet prisoners. All the attempts taken by the civil society organizations and the historians to influence the German public opinion so that the film could be shown on German television to a wider audience were unsuccessful. The film was seen by the viewers in Italy on the state channel RAI 3. Even earlier, in 2013, the film was shown in Russia on the channel “Kultura” and received the Pushkin Prize.

This article deals with the Nazi concentration camps as a phenomenon of social life and social thought in Europe in the mid-second half of the twentieth century. Today, when the world is experiencing a crisis of political and social institutions, there is less and less hope that this realization will happen. It describes the prerequisites for the formation of the system of concentration camps in Nazi Germany, the forms of their functioning, and provides comparative data on the statistics of the number of camps. It is also pointed out the importance of understanding the processes of psychological destruction of a person in the camp.

The system of concentration camps of Nazism, despite the abundance of special literature on this topic, is a phenomenon that only today historical science begins to reveal to itself. The inner world of the prisoners in the camps, the mental, psychological and physical conditions in which the prisoners found themselves, was and remains a particularly difficult area for researchers. This is due to the fact that one of the most difficult problems faced by the researcher of the phenomenology of the Concentration world is directly the problem of understanding this phenomenon. Is it possible to understand this phenomenology, and if so, to what extent? The article attempts to answer this question based on the consideration of the various conditions of the prisoner in the camp.

A fé nua desponta como a forma do homo sacer no canteiro da fé. Apropriando-se dos delineamentos legados pela obra de Giorgio Agamben quanto à vida nua, este artigo procura discutir certos elementos que forjam os campos de concentração da religião na contemporaneidade, tomando-os a partir de uma nova e inusitada biopolítica disposta, sobretudo, no cenário evangélico brasileiro. Por meio de vivências, práticas e proferimentos de seus sujeitos de fé, busca-se refletir sobre alguns indícios e efeitos discursivos que sorrateiramente são operados pela fé nua. Conclui-se que os campos de extermínio estão se proliferando de modo ainda mais incisivo no evangelicalismo dos dias que correm, embora suas incursões sejam pouco perceptíveis. Eles não se processam mais por suas mais famigeradas formas de negatividade, moralidade, culpa, condenação, pecado etc, mas por desejo, prazer, positividade, individualidade, êxtase, sucesso e mercado. Palavras-chave: Fé nua. Homo sacer. Místico. Mercado.

The Ukrainian humanitarian intellectuals became the object of the totalitarian regime repressions at the end of 1920–1930s. Ordinary social conditions of cultural life centers changed drastically. Even harsher conditions waited for the repressed humanitarian intellectuals — the conditions of Stalin’s GULAG prisons, concentration camps, and an exile. The survival strategies at GULAG’s extreme conditions had many differences and yet had common features. The subject matter of this article is an daily routine of the Ukrainian humanitarian intellectuals in 1930s. The objective of this research is to reflect upon the everyday life of well-known Ukrainian scientists, professorshumanitarians Stephan Taranushenko, Vasyl Dubriovskyi, Dmytro Gordieiev, and Vsevolod Zummer, who at different times were connected to Kyiv and its scientific environment. They met at BAMLAG (Urulha, Svobodniy) — where they were constructing the Baukal-Amur highway and two ways of Transsyb. Social transformations in the concentration camp had a sweeping character. But the Ukrainian humanitarians worked hard, under the psychological and ideological pressure, to the extent possible were doing art as well. The humanitarians of those days were forced to show their loyalty to the totalitarian regime. The sources for this paper are not only Vasyl Dubrovskyi’s memorials of concentration camp but also the documents and memoirs of Ivan Chystyakov, who at that time was a commander of BAMLAG security division. It was reflected how the prisoners were forced to a more productive work. The camp administration used food and the early release conditions to achieve that. The conclusion was the next — the Ukrainian professors managed to survive and left BAMLAG before the date due.