scholarly journals Torkildsen’s Ventriculocisternostomy First Applications: The Anthropological Evidence of a Young Slavic Soldier Who Died in the Torre Tresca Concentration Camp (Bari, Italy) in 1946

Biology ◽  
2021 ◽  
Vol 10 (12) ◽  
pp. 1231
Author(s):  
Sara Sablone ◽  
Massimo Gallieni ◽  
Alessia Leggio ◽  
Gerardo Cazzato ◽  
Pasquale Puzo ◽  
...  

Human skeletal remains are considered as real biological archives of each subject’s life. Generally, traumas, wounds, surgical interventions, and many human pathologies suffered in life leave identifiable marks on the skeleton, and their correct interpretation is possible only through a meticulous anthropological investigation of skeletal remains. The study here presented concerns the analysis of a young Slavic soldier’s skeleton who died, after his imprisonment, in the concentration camp of Torre Tresca (Bari, Italy), during the Second World War (1946). In particular, the skull exhibited signs of surgical activity on the posterior cranial fossa and the parieto-occipital bones. They could be attributed to surgical procedures performed at different times, showing various degrees of bone edge remodeling. Overall, it was possible to correlate the surgical outcomes highlighted on the skull to the Torkildsen’s ventriculocisternostomy (VCS), the first clinically successful shunt for cerebrospinal fluid (CSF) diversion in hydrocephalus, which gained widespread use in the 1940s. For this reason, the skeleton we examined represents a rare, precious, and historical testimony of an emerging and revolutionary neurosurgical technique, which differed from other operations for treating hydrocephalus before the Second World War and was internationally recognized as an efficient procedure before the introduction of extracranial shunts.

2016 ◽  
Vol 41 (1) ◽  
pp. 73-94 ◽  
Author(s):  
Goran Basic

In the German camps during the Second World War, the aim was to kill from a distance, and the camps were highly efficient in their operations. Previous studies have thus analyzed the industrialized killing and the victims’ survival strategies. Researchers have emphasized the importance of narratives but they have not focused on narratives about camp rituals or analyzed postwar interviews as a continued resistance and defense of one’s self. This article tries to fill this gap by analyzing stories told by former detainees in concentration camps in the Bosnian war during the 1990s. This article aims to describe a set of recounted interaction rituals as well as to identify how these rituals are dramatized in interviews. The retold stories of humiliation and power in the camps indicate that there was little space for individuality and preservation of self. Nevertheless, the detainees seem to have been able to generate some room for resistance, and this seems to have granted them a sense of honor and self-esteem, not least after the war. Their narratives today represent a form of continued resistance.


Author(s):  
Jonathan Huener

MORE THAN sixty years after the liberation of Auschwitz, in an era replete with public ceremony, observance, and written recollection, the need for a memorial at the site of Nazi Germany’s largest concentration camp and extermination centre appears obvious. To Poles in 1945, the need was obvious as well, for it was clear in the immediate aftermath of the Second World War that the Auschwitz complex had to be preserved in some fashion and to serve as a memorial to those who had suffered and perished there at the hands of the German invaders. Decisions about the future of the site were driven to a great extent by politics, and the future of the Auschwitz site was at times the subject of a vigorous public conversation. That conversation reflected both the political demands of the time and the dilemmas facing the site’s organizers. Moreover, it set the stage for the pedagogy, iconography, and public reception of Auschwitz in subsequent years and decades....


2015 ◽  
Vol 1 (2) ◽  
pp. 21-35
Author(s):  
Jean-Marc Dreyfus

From 1945 until around 1960, ceremonies of a new kind took place throughout Europe to commemorate the Holocaust and the deportation of Jews; ashes would be taken from the site of a concentration camp, an extermination camp, or the site of a massacre and sent back to the deportees country of origin (or to Israel). In these countries, commemorative ceremonies were then organised and these ashes (sometimes containing other human remains) placed within a memorial or reburied in a cemetery. These transfers of ashes have, however, received little attention from historical researchers. This article sets out to describe a certain number of them, all differing considerably from one another, before drawing up a typology of this phenomenon and attempting its analysis. It investigates the symbolic function of ashes in the aftermath of the Second World War and argues that these transfers – as well as having a mimetic relationship to transfers of relics – were also instruments of political legitimisation.


1998 ◽  
Vol 41 (3) ◽  
pp. 825-851 ◽  
Author(s):  
RONALD W. ZWEIG

In the twelve months preceding the end of the Second World War, the International Committee of the Red Cross and various voluntary organizations acting with the Red Cross, were able to dispatch food parcels to increasingly large numbers of concentration camp inmates in Germany and German-controlled territory. As Allied pressure on Germany increased during the last months of the war, the possibilities of sending large-scale relief into the camps prior to their liberation expanded dramatically. However, Allied blockade policy was so deeply entrenched that it was almost impossible for these possibilities to be fully exploited. Official relief agencies failed to convince Supreme Headquarters of the Allied Expeditionary Force (SHAEF) that improving the rations of the camp inmates would not strengthen the German working force but would alleviate the problems that SHAEF itself would confront when it liberated the camps shortly thereafter.


Author(s):  
Michael J. Gunn ◽  
J. G. Wong ◽  
I. C. H. Clare ◽  
A. J. Holland

<p>The spectre of Nazi medical experimentation during the Second World War undoubtedly hangs over any discussion of medical research and incompetent adults. The concentration camp experiments denied the rights of people who would have been able to give or withhold consent but were, of course, not asked. The fears raised by the nature of these experiments has given rise to a real, understandable and genuine concern that research participants, particularly those who are vulnerable, may be abused through their participation. For example, Professors Kennedy and Grubb take the view that nontherapeutic research on incompetent adults is prohibited and go on to say that “given the history of Europe in the 1930s and 1940s which culminated in the Nuremberg Trials ... it is entirely understandable that some European countries would hold the view that an absolute prohibition was the only defensible [position].” The question that arises is whether prohibition is always the correct approach, or whether some forms of research should be permissible, recognising that strict protections will be necessary. We reflect upon the rigidity of the distinction between therapeutic and non-therapeutic research in the context of a research project that we undertook.</p>


2010 ◽  
Vol 45 (3) ◽  
pp. 601-627 ◽  
Author(s):  
Guido Fackler

This article investigates music in the concentration camps before the second world war. For the camp authorities, ordering prisoners to sing songs or play in orchestras was an instrument of domination. But for the prisoners, music could also be an expression of solidarity and survival: inmates could retain a degree of their own agency in the pre-war camps, despite the often unbearable living conditions and harsh treatment by guards. The present article emphasizes this ambiguity of music in the early camps. It illustrates the emergence of musical traditions in the pre-war camps which came to have a significant impact on everyday life in the camps. It helps to overcome the view that concentration camp prisoners were simply passive victims.


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