A Central European Diaspora under the Shadow of World War II: The Galician Ukrainians in North America

2006 ◽  
Vol 37 ◽  
pp. 17-31 ◽  
Author(s):  
John-Paul Himka

Sixty years after its conclusion, World War II still fills the world's memory. Massive demonstrations in China last winter recalled Japanese atrocities during the war, while just over a month ago the world marked the sixtieth anniversary of the nuclear bombing of Hiroshima and Nagasaki. Monuments and museums continue to be erected to commemorate the Holocaust. And films on the war, as the recent success of Downfall demonstrates, continue to attract viewers. Some of the things that happened during World War II seem to us to be unforgettable.

Author(s):  
Naomi Seidman

This chapter details the phenomenology of the Bais Yaakov movement during the Holocaust and after. The experiment that was Bais Yaakov was still expanding at a rapid rate and had hardly had a chance to come into its own when it fell victim to the destruction of European Jewry. Despite the disbanding of Bais Yaakov schools with the outbreak of the Second World War, numerous memoirs and histories of the movement attest to its continued clandestine activity during the war years. The networks forged in the interwar movement aided in the rapid re-emergence of Bais Yaakov schools and Bnos groups in the immediate aftermath of the war. Bais Yaakov established itself more permanently after the Holocaust in the centres of Orthodox life throughout the world, particularly in North America and Israel. Bais Yaakov schools had already been founded in both countries during the interwar period, and the Beth Jacob High School established in 1938 by Sarah Schenirer's student Vichna Kaplan operated under the authority of the Central Office in Europe.


Author(s):  
David A. Hamburg ◽  
Beatrix A. Hamburg

The growing destructive capacities of humanity make this the prime problem of the twenty-first century. How we cope with this problem will have a profound bearing on the world of our grandchildren. The twentieth century was the bloodiest ever. World War II caused at least 50 million deaths. Six million died in the Holocaust. At Hiroshima, one bomb caused 100,000 deaths. Now thousands of such bombs (smaller and more conveniently transportable tactical bombs) are housed in Russia. Many are poorly guarded, susceptible to theft and bribery. Others may be made elsewhere. Danger increases with the number of such weapons existing in the world.Why? There is a greater chance of error, theft, and bribery—and ultimately their use in war or terrorism. Therefore, we should diminish the numbers as much as we can and secure responsible stewardship for those that remain. Moreover, there are still thousands of nuclear weapons that are far more powerful than the smaller tactical weapons. Biological and chemical weapons are easier to make than nuclear warheads and therefore have special appeal to terrorists. Small arms and light weapons now cover the world wall-to-wall. They include highly lethal machine guns, mortars, automatic rifles, and rocket launchers. Altogether, the destructive capacity of humanity is almost beyond imagination. Moreover, there is an exciting effect of today’s vast weapons on political demagogues, religious fanatics, and ethnic haters—and plenty of them exist in the world. Incitement to hatred and violence can occur with radio, TV, the Internet, and many other media. Thus, we can more powerfully incite violence, utilize more lethal weapons, and do much more damage than ever imaginable before. No group is so small or so far away as to prevent it from doing immense damage anywhere. The time has come to move beyond complacency, fatalism, denial, and avoidance. We must urgently seek to understand and strengthen an array of institutions and organizations that have the capacity to use tools and strategies to prevent deadly conflict. The first author (D.A.H.) considered many such possibilities in his recent book, No More Killing Fields: Preventing Deadly Conflict. Overall, this gives humanity a greater range of possibilities than ever before for building a system for preventing war and genocide. It will not be easy.


Author(s):  
Naomi Seidman

This chapter details the phenomenology of the Bais Yaakov movement during the Holocaust and after. The experiment that was Bais Yaakov was still expanding at a rapid rate and had hardly had a chance to come into its own when it fell victim to the destruction of European Jewry. Despite the disbanding of Bais Yaakov schools with the outbreak of the Second World War, numerous memoirs and histories of the movement attest to its continued clandestine activity during the war years. The networks forged in the interwar movement aided in the rapid re-emergence of Bais Yaakov schools and Bnos groups in the immediate aftermath of the war. Bais Yaakov established itself more permanently after the Holocaust in the centres of Orthodox life throughout the world, particularly in North America and Israel. Bais Yaakov schools had already been founded in both countries during the interwar period, and the Beth Jacob High School established in 1938 by Sarah Schenirer's student Vichna Kaplan operated under the authority of the Central Office in Europe.


Author(s):  
Hannah Pollin-Galay

This book reassesses contemporary Holocaust testimony, focusing on the power of language and place to shape personal narrative. Oral histories of Lithuanian Jews serve as the textual base for this exploration. Comparing the remembrances of Holocaust victims who remained in Lithuania with those who resettled in Israel and North America after World War II, the analysis reveals meaningful differences based on where they chose to live out their postwar lives and whether their language of testimony was Yiddish, English, or Hebrew. The differences between their testimonies relate to notions of love, justice, community—and how the Holocaust did violence to these aspects of the self. The argument illuminates the multiple places that the Holocaust can fill in Jewish historical memory. Beyond the particular Jewish case, the book raises fundamental questions about how people draw from their linguistic and physical environments in order to understand their own suffering. The analysis challenges the assumption of a universal vocabulary for describing and healing human pain.


2010 ◽  
Vol 22 (2) ◽  
pp. 183-202 ◽  
Author(s):  
Rebecca Margolis

In 1945, with European Jewry in ruins, Polish-born Symcha Petrushka published the first of six volumes of his Yiddish translation and interpretation of the Mishna. Produced in Petrushka’s adopted home in Montreal, the Mishnayes was conceived as a work of popularization to render one of the core texts of the Jewish tradition accessible to the Jewish masses in their common vernacular, and on the eve of World War II Yiddish was the lingua franca of millions of Jews in Europe as well as worldwide. However, in the aftermath of the Holocaust and the destruction of the locus of Yiddish civilization and millions of speakers combined with acculturation away from Yiddish in Jewish population centres in North America, Petrushka’s Mishnayes remains a tribute to the vanished world of Polish Jewry.


2020 ◽  
Vol 8 ◽  
pp. 21-32
Author(s):  
Anita Chmielewska ◽  

A missing parent is an element that is often found in contemporary British-Jewish novels. These are mainly texts written by granddaughters of those who lived through World War II. The novels analyzed herein tend to be very similar in their depiction of parent figures, who appear to represent the remaining presence of post-trauma from the World War II era. The concept of survival during the Shoah may include various experiences but is mostly associated with those who directly experienced the Holocaust. Yet, British Jews are often those who fled the Jewish extermination before it happened and, as a result, are frequently excluded from the discussion of World War II survivorship


2010 ◽  
Vol 22 ◽  
pp. 122-162
Author(s):  
Tina Hamrin-Dahl

This story is about a kind of pilgrimage, which is connected to the course of events which occurred in Częstochowa on 22 September 1942. In the morning, the German Captain Degenhardt lined up around 8,000 Jews and commanded them to step either to the left or to the right. This efficient judge from the police force in Leipzig was rapid in his decisions and he thus settled the destinies of thousands of people. After the Polish Defensive War of 1939, the town (renamed Tschenstochau) had been occupied by Nazi Germany, and incorporated into the General Government. The Nazis marched into Częstochowa on Sunday, 3 September 1939, two days after they invaded Poland. The next day, which became known as Bloody Monday, approximately 150 Jews were shot deadby the Germans. On 9 April 1941, a ghetto for Jews was created. During World War II about 45,000 of the Częstochowa Jews were killed by the Germans; almost the entire Jewish community living there.The late Swedish Professor of Oncology, Jerzy Einhorn (1925–2000), lived in the borderhouse Aleja 14, and heard of the terrible horrors; a ghastliness that was elucidated and concretized by all the stories told around him. Jerzy Einhorn survived the ghetto, but was detained at the Hasag-Palcery concentration camp between June 1943 and January 1945. In June 2009, his son Stefan made a bus tour between former camps, together with Jewish men and women, who were on this pilgrimage for a variety of reasons. The trip took place on 22–28 June 2009 and was named ‘A journey in the tracks of the Holocaust’. Those on the Holocaust tour represented different ‘pilgrim-modes’. The focus in this article is on two distinct differences when it comes to creed, or conceptions of the world: ‘this-worldliness’ and ‘other- worldliness’. And for the pilgrims maybe such distinctions are over-schematic, though, since ‘sacral fulfilment’ can be seen ‘at work in all modern constructions of travel, including anthropology and tourism’.


Author(s):  
S. S. Khodyachikh

The article analyzes the circumstances and conditions that led to the successful escape from the Auschwitz concentration camp of a group of Polish prisoners of war under the leadership of Leonard Zawacki, prisoner 13390. The escape was carried out on September 28, 1944 by a group of six prisoners of war, two of whom changed into SS uniforms and “escorted” four glaziers to work outside the camp. Zawacki’s memoirs, published in Poland in the form of a short-run pamphlet, as well as many hours of interviews in which he talked about his traumatic experience, life in imprisonment, partisan unit, and the very escape, are introduced into scientific circulation. Zawacki’s memoirs are a valuable source not only about the history of the World War II and the Holocaust, but also the deep experiences of a man who went through the hell of Auschwitz and survived against all odds.


2005 ◽  
Vol 23 (3) ◽  
pp. 65-82
Author(s):  
Katharina Gerstenberger

Between the end of the Cold War in 1989 and the sixtieth anniversary of the end of World War II more than fifteen years later, Germany witnessed not only a proliferation of events and experiences to be remembered but also of traditions of memory. Before the fall of the wall, remembrance of the past in West Germany meant, above all, commemoration of the Nazi past and the memory of the Holocaust. Germany's unification had a significant impact on cultural memory not only because the fall of the wall itself was an event of memorable significance but also because it gave new impulses to debates about the politics of memory.


Author(s):  
Václava Bakešová

Because of the Holocaust, World War II is the focal point for capturing spiritual experience in the 20th-century literature. How did the transformation of French spiritual literature from the poet Marie Noël in the 1st half of the century to the novelist Sylvie Germain at its end come about? Using examples from their work, this paper shows both authors’ sources of inspiration and highlights the means of expressing spirituality of a person going through an inner struggle. Although the authors describe a dark night, both of them they have a desire to overcome it, to reconcile with God, with the world and with themselves.


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