scholarly journals The Collective Memory of the Holocaust Among Mountain Jews in Modern Israel: Sderot (Case Study)

2020 ◽  
pp. 151-183
Author(s):  
Mateusz Majman

This paper discusses the preliminary findings of a historical, sociological, and anthropological study of the Mountain Jewish community currently living in the Israeli city of Sderot. It is part of a broader study being conducted in Israel for the purpose of my doctoral dissertation. Its aim is to explore what Marianne Hirsch refers to as "the generation of post-memory" among members of the target group by examining their access to knowledge, the memory of trauma, and its intergenerational transmission among the Post-Soviet aliyah generation. The study focuses on the evolution of attitudes among this group, as well as the growth and consolidation of awareness about the Shoah in contemporary Israel. The work examines the transmission of Holocaust memory from generation to generation and the influence of both independent and dependent factors on its course. A distinction is made between people whose ancestors were direct victims and survivors and those whose families managed to escape the sphere of the German occupation.

2019 ◽  
Vol 34 (1) ◽  
pp. 261-279
Author(s):  
Stanislovas Stasiulis

This article is part of the special cluster titled Conceptualizations of the Holocaust in Germany, Lithuania, Poland, and Ukraine since the 1990s, guest edited by Grzegorz Rossoliński-Liebe. The Holocaust is the darkest page of Lithuanian history: Nearly the whole Jewish community in Lithuania was destroyed, while a part of ethnic Lithuanians participated in this destruction. This article discusses three layers and periods of the Holocaust in Lithuania that have made a considerable impact on the perception of this traumatic period in Lithuanian society. The first period deals with the Lithuanian–Jewish relations during the German occupation in Lithuania (1941–1944). The second one is related to the Soviet reoccupation of Lithuania and discussions among Lithuanian émigrés in the West (1944–1990), which shaped the history of the Holocaust in Lithuania from the ideological (Soviet) and defensive (Lithuanian émigré) perspectives. The final part of this article discusses the historiography and Holocaust memory in independent Lithuania after the 1990s. Almost thirty years of independence mark not only the re-creation of some old myths and stereotypes in Lithuania, but also new groundbreaking and open discussions in society, concerning the perception of this dark page of Lithuanian history.


2019 ◽  
Vol 5 (15) ◽  
pp. 1462-1469
Author(s):  
Sayan Lodh

Studies conducted into minorities like the Jews serves the purpose of sensitizing one about the existence of communities other than one’s own one, thereby promoting harmony and better understanding of other cultures. The Paper is titled ‘A Chronicle of Calcutta Jewry’. It lays stress on the beginning of the Jewish community in Calcutta with reference to the prominent Jewish families from the city. Most of the Jews in Calcutta were from the middle-east and came to be called as Baghdadi Jews. Initially they were influenced by Arabic culture, language and customs, but later they became Anglicized with English replacing Judeo-Arabic (Arabic written in Hebrew script) as their language. A few social evils residing among the Jews briefly discussed. Although, the Jews of our city never experienced direct consequences of the Holocaust, they contributed wholeheartedly to the Jewish Relief Fund that was set up by the Jewish Relief Association (JRA) to help the victims of the Shoah. The experience of a Jewish girl amidst the violence during the partition of India has been briefly touched upon. The reason for the exodus of Jews from Calcutta after Independence of India and the establishment of the State of Israel has also been discussed. The contribution of the Jews to the lifestyle of the city is described with case study on ‘Nahoums’, the famous Jewish bakery of the city. A brief discussion on an eminent Jew from Calcutta who distinguished himself in service to the nation – J.F.R. Jacob, popularly known as Jack by his fellow soldiers has been given. The amicable relations between the Jews and Muslims in Calcutta have also been briefly portrayed. The research concludes with the prospect of the Jews becoming a part of the City’s history, peacefully resting in their cemeteries. Keywords: Jews, Calcutta, India, Baghdadi, Holocaust


2017 ◽  
Vol 4 (4) ◽  
pp. 105 ◽  
Author(s):  
Liat Steir-Livny

The Holocaust was and remains a central trauma in Israel’s collective memory. For many years, the perception was that a humorous approach to the Holocaust might threaten the sanctity of its memory. Official agents of the Holocaust memory continue to believe in this approach, but since the 1990s, a new unofficial path of memory began taking shape in tandem with it. It is an alternative and subversive path that seeks to remember – but differently. In the last decade, YouTube has become a major cultural field including new humorous representations and images of the Holocaust. The article analyses a virtual phenomenon – “Hitler Rants” (or “Hitler Reacts”) parodies in Hebrew. These are internet memes in which surfers take a scene from the German film Downfall (Oliver Hirschbiegel 2004), showing Hitler ranting at his staff as the end of WWII approaches, and they add parodic subtitles in which Hitler rants about completely different things – current affairs and pesky little details. The incompatibilities between the visuals, the German screaming, and the subtitles turn Hitler into a ludicrous individual. The article objects to the notion that views the parodies as “cheapening” the Holocaust, and rather claims that they underscore humour’s role as a defence mechanism. Israelis, who live in a society in which the Holocaust memory is intensive and creates constant anxiety, seek to lessen reactions of tension and anxiety, even for a few minutes, and they do so through humour.


2006 ◽  
Vol 7 (1-2) ◽  
pp. 13-26
Author(s):  
Jane Marie Law

Cornell University This paper is a comparison of two museums dedicated to the Japanese diplomat to Lithuania during World War II, Sugihara Chiune. Credited with having written over 6,000 visas to save the lives of Jews fleeing German occupied Poland into Lithuania, Sugihara is regarded in Europe, in Japan, and within the Jewish community as a whole as an altruistic person. This study is not an inquiry into the merits of Sugihara’s action, but rather astudy of how the process of memorializing, narrativizing and celebrating the life of Sugihara in two vastly different museums is part of a larger project of selective cultural memory on the part of various Japanese organizations and institutions. This paper situates the themes of altruism and heroism in the larger process of cultural memory, to see how such themes operate to advance other projects of collective memory. The case of Sugihara is fascinating precisely because the vastly differing processes of cultural memory of the Holocaust―in Lithuania, in Japan, and in a wider post-World War II, post Holocaust Jewish Diaspora each have different ways of constructing, disseminating and consuming narratives of altruism. This paper is based on fieldwork in Kaunas and Vilnius, Lithuania, in 2003, 2004 and again in 2005 and in Japan in 2005.


Slavic Review ◽  
2018 ◽  
Vol 77 (1) ◽  
pp. 174-197
Author(s):  
Anika Walke

The remote location of Beshankovichy's mass grave for Jewish victims of the Nazi genocide reflects the exclusion of local Jews during the German occupation of Soviet territories and limits their memory to a few knowledgeable survivors and witnesses. In contrast, local commemorative practices focus on memorials for Soviet soldiers, partisans, and their aides. The paper reveals an incongruence of the place of historical experience on the one hand, and the locale of popular commemoration on the other, highlighting the impact of the Holocaust in Belarus to destroy Jewish history and its memory. The spatial division reflects the trauma of loss as much as shame for local participation in the mass murder. Drawing on oral histories, archival materials, and field visits, the study builds on a growing field of scholarship on the role of space and place in the construction of memories and identities in the aftermath of atrocity and trauma to discuss the geographical dimensions of memory and amnesia.


2006 ◽  
pp. 221-241
Author(s):  
Gabriel Finder

This article follows the postwar trial of Shepsl Rotholc.  Rotholc was a successful interwar boxer for the Jewish sports club Gwiazda who was a Polish national champion in the flyweight class.  In the Warsaw ghetto he joined the ranks of the Jewish police [służba porządkowy].  After the war survivors accused Rotholc of mistreating them during deportations from the ghetto, and the Central Committee of Polish Jews (Centralny Komitet Żydów w Polsce), the principal representative of the postwar Jewish community in Poland in the immediate aftermath of the Holocaust, put him on trial in November 1946 in its recently established citizens’ tribunal [sąd społeczny], whose charter authorized it to determine whether a Jew suspected of reproachable behavior under the German occupation of Poland “behaved in a manner befitting a Jewish citizen” [“zachował postawę godną obywatela-Żyda”].  Rotholc was the first defendant to be tried before the citizens’ tribunal [sąd społeczny] of the CKŻP.             At his trial Rotholc denied the charge that he had abused fellow Jews in the ghetto.  By his own account, he had joined the Jewish police to support his family because under the color of his authority and thanks to his reputation in the boxing ring he was able to protect smugglers who compensated him for his assistance.  He even claimed to have rescued members of his family and friends from deportation.  Defense witnesses painted a different picture.  His alleged victims repeated their accusations of his mistreatment of them during roundups, and postwar Jewish leaders who had taken part in the Jewish underground vilified the Jewish police in the ghetto.             The citizens’ tribunal [sąd społeczny] of the CKŻP found Rotholc guilty of violating its charter.  The basis for his conviction was not his mistreatment of fellow Jews but rather his continued service in the Jewish police after the conclusion of the first wave of deportations from Warsaw in September 1942, when, the judges reasoned, the Germans’ true intentions not to resettle but to murder the Jews of Poland was unmistakable.  In accordance with sanctions authorized in its charter, the tribunal [sąd społeczny] expelled Rotholc from the Jewish community for two years, revoked his right to participate in communal activities for three years, and ordered publication of his conviction in the Jewish press.  After two years Rotholc petitioned for and received a commutation of his sentence.  He then left Poland and immigrated to Canada.             After Rotholc an additional twenty-four Jewish defendants were tried in the citizens’ tribunal [sąd społeczny] of the CKŻP through the end of 1949.  Of these, eighteen, including Rotholc, were found guilty, while seven were acquitted.  The cases of an additional fifty suspected Jewish collaborators were dropped by lawyers for the CKŻP because of the lack of incriminating evidence.  Although Rotholc’s conviction was to be expected, the subsequent record of the tribunal [sąd społeczny] suggests that it took seriously the agonizing task of identifying putative collaborators from within the ranks of the Jewish remnant in postwar Poland and acted with a fair share of judicial integrity.


2017 ◽  
Vol 12 (6) ◽  
pp. 630-645
Author(s):  
Sarah Gensburger

Over the past 20 years, the number of memorial museums and memory exhibitions has increased exponentially and the commemoration of the Holocaust paved the way for this increase. This evolution has given rise to a significant amount of research. However, two questions remain largely unanswered: how are the protocols of memorial exhibitions planned and constructed in concrete terms? And then how do the visitors to these exhibitions use and appropriate this material? The search for the ‘visitor’s gaze’ which is at the heart of contemporary museum studies has only rarely been extended to memorial museums and exhibitions, even those dealing with Holocaust-related topics. This article aims to address this goal. It is thus situated at the crossroads of memory studies and museum studies. Based on extensive empirical material but within the limits of a case study, it focuses on the exhibition C’étaient des enfants. Déportation et sauvetage des enfants juifs à Paris, which was held at the Hotel de Ville in Paris, in 2012. In so doing, it aims to consider some of the underlying assumptions that often go unexamined in the scholarly work on Holocaust memory exhibitions and highlights the centrality of the witnessing memory mechanism as the main way of appropriating the exhibition.


Fascism ◽  
2015 ◽  
Vol 4 (2) ◽  
pp. 169-193
Author(s):  
Matthew Kott

Aside from equating it with Hitlerism, there have been few scholarly attempts to define national socialism and specify its relation to the broader category of fascism. This article posits that national socialisms are a sub-genus of fascism, where the distinguishing feature is an ultaranationalism based on a palingenetic völkisch racism, of which anti-Semitism is an essential element. Thus, national socialism is not just mimetic Hitlerism, as Hitler is not even necessary. National socialist movements may even conceivably be opposed to the goals and actions of Hitlerism. To test this definition, the case of Latvia’s Pērkonkrusts [Thunder Cross] movement is analysed. Based on an analysis of its ideology, Pērkonkrusts is a national socialist movement with a völkisch racialist worldview, while also being essentially anti-German. The case study even addresses the apparent paradox that Pērkonkrusts both collaborated in the Holocaust, and engaged in resistance against the German occupation regime.


2022 ◽  
Vol 98 (1) ◽  
pp. 263-280
Author(s):  
Katrin Antweiler

Abstract This article investigates local endeavours for Holocaust memory in post-apartheid South Africa in their relation to global memory imperatives that are, among others, produced by supranational organizations such as UNESCO and the International Holocaust Remembrance Alliance. Drawing on a larger case-study on globalized memory, I analyse to what extent a generalized mnemonic framework is reflected in South Africa's 2007 curriculum reform, namely its inclusion of the Holocaust and subsequent memory politics. In order to illuminate the coloniality of memorialization, I trace the epistemic location of the narrative that suggests that Holocaust memory nourishes democratic values and human rights—maybe even more so than local memories of violence and oppression such as colonization and apartheid. In this regard, I found that while many activists for Holocaust memory continuously and sometimes uncritically advocate for its global implementation, a decolonial perspective enables us to understand the power dynamics constitutive of universal moral norms around Holocaust memory that tacitly transmit global demands to local contexts. I therefore suggest that, within the global colonial matrix of power, a universally advised practice of memorializing the Holocaust to specific ends can be regarded as a technique of governmentality, because it risks limiting utopian thought beyond the Euro-modern paradigm.


2011 ◽  
Vol 29 (3) ◽  
pp. 38-54 ◽  
Author(s):  
Stephen Welch ◽  
Ruth Wittlinger

The aim of this paper is to offer a critique of the proposal of “methodological cosmopolitanism“ in theoretical terms and to substantiate this critique by providing an account of the dynamics of collective memory and identity in postunification Germany. In the first part, we look at the arguments about methodological cosmopolitanism and their derivative, the idea of cosmopolitan memory, illustrated by the case of Holocaust memory. In the second part we look at the case of Germany: firstly at its postwar experience of the attempted construction of “postnational“ identity, and then at more recent trends, contemporaneous with the Berlin Republic, towards a “normalization“ of national identity in Germany. The Holocaust plays a crucial, but different, role in each phase, we suggest. In the conclusion we return to more general themes, asking what the German case tells us about the cosmopolitanization thesis more generally.


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