Women and the Holocaust: The Case of German and German-Jewish Women

Author(s):  
Sybil Milton
2019 ◽  
Vol 64 (1) ◽  
pp. 47-71
Author(s):  
Daniel H Magilow

Abstract Jüdische Kinder in Erez Israel was the last overtly Jewish-themed photobook published in Germany before the Holocaust. Although it consists only of a six-page introduction by the scholar-activist Bertha Badt-Strauß, one page of captions, and twenty-one photographs by photographer Nachum ‘Tim’ Gidal of adorable young children in Mandatory Palestine, its propaganda mission transcends its diminutive size and surface superficiality. This article interprets this photobook as an example of the photo essay, a modernist form that emerged from Weimar Germany’s unique media environment, in which photographs assumed rhetorical and argumentative functions generally associated with written language. To encourage German Jews and particularly German-Jewish women to emigrate, Jüdische Kinder in Erez Israel creates an allegory of the children’s vulnerability by eliciting responses associated with the minor aesthetic category of ‘cuteness’. To this end, it draws on two important photo essay genres of interwar Germany: photobooks and illustrated magazine photostories about cute children and about Palestine. By synthesizing these discourses, Gidal and Badt-Strauß create a cultural artifact that aims to establish positive, affective relationships between German-Jewish readers and Mandatory Palestine, and to convince the former to visualize and embrace the latter as they might imagine their own children. In this way, Jüdische Kinder in Erez Israel broadens our understandings of both the media constellation from which photo essays emerged, and how this form helped broaden the visual lexicon and aesthetic strategies central to the project of Jewish cultural and political regeneration.


2021 ◽  
Vol 54 (2) ◽  
pp. 273-296
Author(s):  
Peter Thompson

AbstractIn April of 1915, the German-Jewish chemist Fritz Haber supervised the first deployment of industrialized chemical weapons against French colonial troops. The uncertain nature of the attack, both in its execution and outcome, led many German military men to question the controllability of poison gas. Over the next three decades, Germans would continue this line of inquiry, as aero-chemical attacks appeared increasingly imminent. This article narrates the German search for control over chemical weapons between the world wars, revealing the ways in which interwar techno-nationalists tied the mastery of poison gas to ethno-racial definitions of Germanness. Under the Nazis, leaders in civilian aero-chemical defense picked up this interwar thread and promoted a dangerous embrace of gas that would supposedly cull the technically superior Germans from other lesser races. Although this vision of a chemically saturated world did not suffuse German society, such logic did play out in the gas chambers of the Holocaust.


2017 ◽  
Vol 28 (1) ◽  
pp. 38-54
Author(s):  
Jessica Ortner

A considerable number of Eastern European migrant authors of Jewish origin are currently lifting Holocaust memory to a new level. Writing in German about events taking place in remote areas of the world, they expand the German framework of memory from a national to a transnational one. By partaking in reconsidering what is ‘vital for a shared remembering’ of Europe, this branch of writing reflects the European Union’s political concern for integrating the memories of the socialistic regimes in European history writing without relativising the Holocaust. In Vielleicht Esther, Katja Petrowskaja consults various national and private archives in order to recount the history of the mass shooting of over 30,000 Ukrainian Jews at Babij Jar – a canyon near Kiev. Thus, she ‘carries’ a marginalised event of the Holocaust into the German framework of memory and uncovers the layers of amnesia that have not only concealed the event amongst the Soviet public but also distorted and for ever made inaccessible her family’s past.


2019 ◽  
pp. 261-266
Author(s):  
Philipp Nielsen

THE GERMAN GOVERNMENT might have intended to eliminate Jewish life in Germany, and it succeeded in depriving of their German lives the individuals who illustrated the (im)possibilities of Jews being engaged on and with the German Right in this book. Yet it did not succeed in ending their lives altogether. The majority of the German Jews appearing on these pages managed to survive the Holocaust, through emigration, hiding, or perseverance in the concentration camp system. After the Holocaust they gave testimony, archived their records, and collected those of others. Without their efforts this book on German Jewish conservatives would not exist; and though it ends with their emigration—all but one never returned to Germany for any lengthy period of time—their individual stories were not over. By briefly recounting their lives after 1938, I want to conclude by paying them my respects....


Humanities ◽  
2019 ◽  
Vol 8 (4) ◽  
pp. 168
Author(s):  
Sepp

This article focuses as a case study on Victor Klemperer’s diaristic representation of German-Jewish identity and culture after 1945 in the Soviet Occupation Zone and the GDR. The contribution shows how Klemperer’s professional and social situation remained very uncomfortable even in East Germany. For the diarist, the communist code ‘antifascist/fascist’, just like the code ‘German/un-German’ before it, was tantamount to concealing Jewish origin. His post-Holocaust journals provide an immediate insider’s view of Jewish life in Germany after the Holocaust from the perspective of a victim of active persecution. Against this backdrop, the contribution examines how the author’s original German nationalism gradually makes way, caught between contradictory impulses of assimilation and decreed Jewish identity, for a much more complex understanding of his own cultural identity. Klemperer’s diaries highlight a number of tensions that ultimately reflect on the disjunction between living and writing: The divide between a single and changing self lies at the heart of his diaries after 1945, which depict an astute, complex psychogram of the assimilated German-Jewish bourgeoisie that survived the Holocaust and tried to continue living in communist Germany.


2018 ◽  
Vol 51 (2) ◽  
pp. 165-174
Author(s):  
Gad Kaynar-Kissinger

Can The Merchant of Venice be performed in Germany after the Holocaust, and if so, how? Is the claim that the play is a touchstone for German-Jewish relations, with a philosemitic tradition – and therefore eligible to be performed today – verifiable? The article begins by briefly surveying this tradition from the Jewish emancipation in the mid-eighteenth century, which, with a few relapses, continued – especially in productions directed by Jews and/or with Jewish actors in the role of Shylock – until the rise of the Nazi regime, to be resumed after the Second World War. The main part analyses a test case, staged by the Israeli director Hanan Snir at the Weimar National Theatre (1995), and intended rhetorically to avenge the Holocaust on the German audience: Merchant as a viciously antisemitic play-within-a-play, directed by SS personnel in the nearby Buchenwald concentration camp with eventually murdered Jewish inmates compelled to play the Jewish parts.


Sign in / Sign up

Export Citation Format

Share Document