scholarly journals “THE POETRY OF BREAKING”: THE ARCHITECTURE OF THE MUSEUM IN THE PROJECTS OF DANIEL LIBESKIND

2021 ◽  
pp. 52-57
Author(s):  
О.O. DERIABINA
Keyword(s):  
Great Influence ◽  
Jewish People ◽  
Significant Part ◽  
Personal Life ◽  
Parallel Lines ◽  
The Holocaust ◽  
Characteristic Features ◽  
Daniel Libeskind ◽  
Trend Direction

Raising of problem. The study of the creativity of masters of architecture of the late XX − early XXI centuries, as a rule, occurs in line with the consideration of the characteristic features inherent in one or another author. Most of the scientific works state that the structure belongs to a certain trend, direction, style. But the choice of artistic means by the architect remains unclear, which is reflected in the discrepancy between the figurative solution and the purpose of the building in the perception of the consumer. Therefore, it is relevant to consider the creativity of architects, in whose works artistic and semantic characteristics acquire an organic fusion. Among such masters is Daniel Libeskind, who made the complex language of deconstructivism the only one possible for his architectural work. The article is devoted to the consideration of the origins of the artistic language of the outstanding architect on the example of his museum projects, which constitute a significant part of his work. Purpose is to analyze the characteristic features of the artistic language of Daniel Libeskind on the example of museum projects. The research was carried out on the material of the master's works dedicated to the national tragedy of the Jewish people − the war and the Holocaust. Conclusion. The circumstances of Daniel Libeskind’s personal life, as well as his passion for philosophy and music, had a great influence on his work. The Libeskind’s artistic language is very individual: within the framework of one project, he combines dissonance and harmony, the tragedy of war and the desire for a peaceful life. The compositional means the architect uses to embody these categories are: asymmetry, contradictory combinations of volumes and spaces, virtuoso interweaving of lines and planes. The artistic language of all Libeskind’s museum buildings has similarities that can be traced in each project, namely broken, non-parallel lines, pointed forms, invasions, contrast and script.

Homo Holocaustus, or Autobiographical Female Experience of the Holocaust

2020 ◽  
Vol nr specjalny 1(2020) ◽  
pp. 275-292
Author(s):  
Natalia Żórawska-Janik ◽  
Keyword(s):  
Jewish People ◽  
Mass Murder ◽  
Traumatic Experience ◽  
Trauma Studies ◽  
Female Authors ◽  
The Social ◽  
The Holocaust ◽  
Characteristic Features ◽  
Jewish Descent ◽  
Year 2000

The aim of this paper is to present the motif of the Shoah in female autobiographcial prose after the year 2000. The paper shows that, in recent years, more and more female authors in the second and third post-Holocaust generations have been recording their traumatic experience, and that the reason for it lies in the social stigmatization of Jewish people. It is stressed here that the issues of the Holocaust are part and parcel of a cultural taboo and – similarly to female written prose – they are frequently ignored or evaluated negatively. The Holocaust issues are tackled by contemporary young writers of Jewish descent who – contrary to the previous generation authors – have not experienced the mass murder of Jews; nevertheless, they feel its effects today. This paper proves that the research into trauma studies is not really conducted in Poland, and paying attention to a female viewpoint is very rare. The examples referred to in the paper of the autobiographical novels by Ewa Kuryluk, Agata Tuszyńska, Roma Ligocka and Magdalena Tulli demonstrate that this kind of writing is becoming more and more important within the literature focused on the Shoah. Compared to the autobiographical fiction by Marek Bieńczyk, Jan Tomasz Gross and Michał Głowiński, female Holocaust stories are distinguished by their authenticity, emotionality, intimacy and honesty of narration. The stories are devoid of any pathos, and they highlight the figure of a mother. Moreover, their confessions are based on the physical feeling of the legacy which has remained in their hearts and minds after the trauma that their loved ones had to experience. An attempt to describe prose post-Holocaust prose is made in comparison to Jewish literature in Poland, drawing the reader’s attention to the characteristic features of these issues compared to the autobiographical works by men.

Obecny stan badań nad Zagładą na Ukrainie

2014 ◽  
pp. 889-915
Author(s):  
Anna Abakunkova
Keyword(s):  
Future Development ◽  
The State ◽  
Significant Part ◽  
Educational Organizations ◽  
Major Research ◽  
Holocaust Studies ◽  
The Holocaust ◽  
The Future

The article examines the state of the Holocaust historiography in Ukraine for the period of 2010 – beginning of 2014. The review analyzes activities of major research and educational organizations in Ukraine which have significant part of projects devoted to the Holocaust; main publications and discussions on the Holocaust in Ukraine, including publications of Ukrainian authors in academic European and American journals. The article illustrates contemporary tendencies and conditions of the Holocaust Studies in Ukraine, defines major problems and shows perspectives of the future development of the Holocaust historiography in Ukraine.

scholarly journals On Becoming a Non-Jewish Holocaust Writer: Yann Martel’s Beatrice and Virgil

Humanities ◽  
2020 ◽  
Vol 10 (1) ◽  
pp. 12
Author(s):  
Rachel F. Brenner
Keyword(s):  
Eastern Europe ◽  
Jewish Identity ◽  
Personal Life ◽  
Holocaust Memory ◽  
The Holocaust ◽  
The World ◽  
Family Level ◽  
History Of ◽  
Religious Origins

To appraise Martel’s non-Jewish perspective of Holocaust thematic, it is important to assess it in the context of the Jewish relations with the Holocaust. Even though the Jewish claim to the uniqueness of the Holocaust has been disputed since the end of the war especially in Eastern Europe, the Jewish response determined to a large extent the reception of the disaster on the global scene. On a family level, the children of survivors have identified themselves as the legitimate heirs of the unknowable experience of their parents. On a collective level, the decree of Jewish annihilation constructed a Jewish identity that imposed an obligation to keep the Holocaust memory in the consciousness of the world. Martel proposes to supersede the history of the Holocaust with a story which would downplay the Jewish filiation with the Holocaust, elicit an affiliative response to the event of the non-Jewish writer and consequently integrate it into the memory of humanity at large. However, the Holocaust theme of Beatrice and Virgil refuses to assimilate within the general memory of humanity; rather, the consciousness of the event, which pervades the post-Holocaust world, insists on its constant presence. The omnipresence of the Holocaust blurs the distinctions between the filiative (Jewish) and affiliative (non-Jewish) attitudes toward the Jewish tragedy, gripping the writer in its transcendent horror. Disregarding his ethnic or religious origins, the Holocaust takes over the writer’s personal life and determines his story.

scholarly journals To the question of the relationship between the brothers of Sheptytskyi and the Jews

2020 ◽  
pp. 159-178
Author(s):  
Ivan Matkovskyy
Keyword(s):  
World View ◽  
Jewish People ◽  
Second World War ◽  
World War ◽  
The Holocaust ◽  
Personal Experiences ◽  
History Of ◽  
Deep Relationship ◽  
The Relationship ◽  
Second World

The history of relations of the Sheptytskyj family and the Jewish people reaches back to those remote times when the representatives of the Sheptytskyi lineage held high and honorable secular and clerical posts, and the Jews, either upon invitation of King Danylo of Halych or King Casimir the Great, began to build up their own world in Halychyna. Throughout the whole life of Metropolitan Sheptytskyi and Blessed Martyr Klymentii, a thread of cooperation with the Jews is traceable. It should be noted that heroic deeds of the Sheptytskyi Brothers to save Jews during the Second World War were not purely circumstantial: they were preceded by a long-standing deep relationship with representatives of Jewish culture. In addition, the sense of responsibility of the Spiritual Pastor, as advocated by the Brothers, extended to all people of different religions and genesis with no exception. The world-view principles of Metropolitan Sheptytskyi are important for us in order to understand what was going on in the then society in attitude to the Jews. Also, of importance is the influence of the Metropolitan on Kasymyr Sheptytskyi, later Fr. Klymentii, because the Archbishop was not only his Brother, but also a church authority and the leader. And if from under the Metropolitan Sheptytskyi’s pen letters and pastorals were published, they were directives, instructions, edifications and explanations for the faithful and the clergy, and not at all, the products of His own reflections or personal experiences, which Archbishop Andrey wanted to share with the faithful. On the grounds of the available archive materials, an effort to reconstruct the chief moments of those relations was undertaken, aiming among others, to illustrate the fact that the saving of Jews during the Holocaust was not incidental, nor with any underlying reasons behind, but a natural manifestation of a good Christian tradition of «Love thy Neighbor», to which the Sheptytskyj were faithful. Keywords: Andrey Sheptytskyi, the Blessed Hieromartyr Klymentii Sheptytskyi, Jews, the Holocaust, Galicia, Righteous Among the Nations.

Sacrifice in Jewish Tradition

2017 ◽  
Author(s):  
David L. Weddle
Keyword(s):  
Jewish People ◽  
Jewish Tradition ◽  
God's Will ◽  
Redemptive Suffering ◽  
The Holocaust ◽  
Tikkun Olam ◽  
The World ◽  
The One ◽  
The Individual ◽  
The Temple

After Roman destruction of the Temple in Jerusalem in 70CE, Jewish tradition reimagined animal sacrifices as devotional acts, such as prayer, fasting, and study of Torah, as well as giving up individual desires to fulfil God’s will. Rabbis interpreted the story of Abraham’s binding Isaac for sacrifice (the Akedah) as the model of absolute obedience to divine commands (mitzvoth) and as the basis for the election of the Jewish people to bear witness to the one God. Their commentary, however, included the horrified reaction of Sarah’s scream to the news of Abraham’s act, ending in her death, indicating dissent from sacrifice as religious ideal. Rabbinic tradition transferred the site of sacrifice from temple to synagogue in rituals of High Holy Days, to the family table in Passover and Sabbath rituals, and to the individual will in submission to Torah. In the mystical teaching of Kabbalah, God sacrifices to create the world and Jews are called to sacrifice to redeem the world (tikkun olam). Such vocation of redemptive suffering was called into question by the Holocaust, and some contemporary Israeli poets refer to the Akedah in expressing misgivings about calls to sacrifice in defense of Israel.

Fr. Tadeusz Sroka. Dziennik izraelski czyli religijny wymiar ludzkiego losu (An Israeli diary, or the religious dimension of man's fate). Warsaw: Spokania. 1985.

2004 ◽  
pp. 411-415
Author(s):  
Stanisław Krajewski
Keyword(s):  
Capital Punishment ◽  
Catholic Church ◽  
Jewish History ◽  
Jewish People ◽  
Human Condition ◽  
Religious Dimension ◽  
The Bible ◽  
Political Events ◽  
The Holocaust ◽  
The World

This chapter looks at Fr. Tadeusz Sroka's An Israeli Diary, or the Religious Dimension of Man's Fate (1985). An Israeli Diary takes the form of excerpts from a diary written in the years 1970–71. Each entry opens with press news about political events in the Middle East, followed by pondering over the Bible or the fate of the Jewish people. There are hardly any data concerning contemporary Israel, except a few facts showing Arab intransigence and the hopeless situation of Israel ‘in human terms’. The author says very little about Jewish history and nothing about Judaism; the Talmud is not mentioned, even in places where it could have been useful, for example in reflecting on capital punishment. The author's perspective is metaphysical; he assumes that the election of Israel is eternal. This, incidentally, is the official standpoint of the Catholic Church today, confirmed more than once by John Paul II. As a result, Israel is seen as the centre of the world. Next, the fate of the Jews reveals the ultimate perspectives of the human condition: on one pole the Holocaust, on the other the re-creation of the state by visionaries, in defiance of reason. Israel is a sign for the world, and today's secular Israel is an appropriate sign for the contemporary materialistic world.

scholarly journals Political cognition. Can scientific paradigms change cognitive status of anti-semitism and the Holocaust in the history of the jewish people?

2016 ◽  
Vol 6 (1) ◽  
pp. 11-54
Author(s):  
Łukasz Młyńczyk
Keyword(s):  
Jewish People ◽  
Research Strategy ◽  
Cognitive Status ◽  
Historical Experience ◽  
Research Paradigms ◽  
Scientific Paradigms ◽  
Anti Semitism ◽  
The People ◽  
The Holocaust ◽  
History Of

Abstract The purpose of this article is to look at selected positions devoted to issues of historical experience of the Jewish people for their research strategy and their corresponding or lack of dominant research paradigms. The basic intention is to indicate the path of political science to know the history of the nation, through limited exemplification as a response to the absolutization of the research results before they are published to be limited exclusively to the study of the Jews, as the people, especially experienced by the history, which enforces appropriate research approaches. If we reduce the judgment of contemporary phenomena and problems concerning the Jews to the stereotypical anti-Semitism, then any knowledge does not make much sense, because everything important is explained and closed in one cause. Something else is identifying antipathy as an act of anti-Semitism, and quite something else its formal manifestation. On the basis of science, you can examine any antipathy towards minorities alike, and if we assume a separate code for the Jews, then we forget that the function of science is discovering, not decreeing the result.

Dancing with Death and Salvaging Jewish Culture inAusteriaandThe Dybbuk

Slavic Review ◽  
2000 ◽  
Vol 59 (4) ◽  
pp. 761-781 ◽  
Author(s):  
Gabriella Safran
Keyword(s):  
Twentieth Century ◽  
Jewish Life ◽  
Jewish People ◽  
Film Festivals ◽  
The West ◽  
Martial Law ◽  
Jewish Culture ◽  
The Holocaust ◽  
Humanitarian Values ◽  
Polish Government

Jerzy Kawalerowicz told reporters that he made his 1982 film,Austeria(The inn) to commemorate the Polish-Jewish people and culture destroyed in the Holocaust. This non-Jewish Polish director, known best in the west for hisMother Joanna of the Angels(a depiction of death and possession at a medieval French convent), grew up among Jews in the eastern part of Poland. He had been struck by the Polish-Jewish author Julian Stryjkowski's 1966 novella,Austeria,a haunting depiction of Jewish life in Galicia at the beginning of the twentieth century. Kawalerowicz—with Stryjkowski—immediately decided to turn the book into a movie. After the Six-Day War in 1967 sparked an “anti-Zionist campaign” in Poland, however, the Polish government found the Jewish topic of their screenplay “politically unacceptable.” In 1981, the film was granted permission and funding. It was completed in 1982, following the crackdown on Solidarity and the imposition of martial law. The authorities allowed its distribution, having determined that it displayed “humanitarian values” and that it did not represent a political threat. In the capacity of a quasiofficial expression of Polish regret at the passing of the Jews, and perhaps as a demonstration of liberalism aimed at the western critics of the new regime,Austeriawas widely promoted and exported to film festivals abroad.

scholarly journals Polska literatura najnowsza i Holokaust – edukacyjny potencjał fikcji?

2020 ◽  
pp. 372-388
Author(s):  
Agnieszka Czyżak
Keyword(s):  
Mental Hospital ◽  
Main Part ◽  
Jewish People ◽  
Second World War ◽  
The Novel ◽  
World War ◽  
German Occupation ◽  
The Holocaust ◽  
History Of ◽  
Second World

The article contains considerations regarding memory of the Holocaust in Polish contemporary prose and analyses the arguments for and against fictitious representations of theShoah. The author discusses the changes in treating fiction which narrates the history of Jewish people during the Second World War – from works of fiction published after the war (e.g. Wielki Tydzień by Jerzy Andrzejewski) to popular thrillers written in the 21st century. The main part of this article is devoted to a novel Tworki written by Marek Bieńczyk in 1999, telling a story of young people – Poles and Jews – employed in a mental hospital during German occupation. The novel was at the centre stage of discussion about relationship between fiction and the Shoah theme, yet the author of the article argues that it may serve as an important stepping stone in exemplifying history. This literary vision of the Holocaust (defined as “pastoral thriller”) shows educational possibilities of fiction.

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