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The studies aimed to figure out the basics parts of the mosaic which makes up the historical-spatial formation called Europe and, this way, partially answer the question of its identity. The central motive of the study winds around the determining spiritual line that accompanies the whole history of Europe. The question is whether in the future the European Union can lean on economism and its unified bureaucratic administration only, from which only the tradition of nationalistic Europe can profit.
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The purpose of this volume of PUBLIC POLICY.bg is to draw attention to a topic that is usually considered primarily a matter of history. Thus, Holocaust remembrance is usually debated by historians. The study of this past is often in narrowly specialized academic units of Jewish studies or in Holocaust Studies Centers. Such academic structures exist in many universities around the world. They have long developed an extremely high level of expertise on this historical heritage. Conferences are held, exclusive publications appear in many languages. This autonomous scientific space is being reproduced and developed further. The problem, however, is that it remains relatively encapsulated and isolated within the narrow boundaries of experts on the subject. It can be said that the first problem that caused us to dedicate this issue of the Holocaust Remembrance Policy journal was the need to draw attention to the interdisciplinary nature of these studies and highlight the importance of horizontal links between different scientific fields in them.
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When I began my career almost 50 years ago, I emphasized in my speeches that one day there would be no Holocaust survivors to say, “I was there,” or to show their concentration camp tattoos, or to recount their first-hand testimony of being the victims of the worst brutality known to humankind. Sadly, we are almost at that point.
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According to recent studies of the Claims Conference, millennials in various countries believe that the Holocaust is an important subject that should be taught in schools. This topic is often included in national or state curricula, but educators do not necessarily receive accredited professional development opportunities about how to approach teaching this subject matter in their respective classrooms. Moreover, many Holocaust-related institutions around the world offer workshops and seminars geared for teachers, however, their programming is not always externally evaluated. This article will explore the results of a number of external studies of Yad Vashem's teacher-training efforts on an international scale, reflecting on aims and outcomes. Based on this data, there appears to be an added value to professional development training. However, additional research should be undertaken as these findings could support decisions made by policy makers.
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Over the last 20 years the perception of the Holocaust in Bulgarian society, including by various historians, is perhaps one of the most complex subjects in the national public space, and even beyond. The lack of consensus regarding the assessment and perception, as well as in the presentation and interpretation of historical facts, i.e. of the stories about what happened and what did NOT happen, prevents a structured history of the events from 1940 to 1944 in the Kingdom of Bulgaria. In various versions, that are often diametrically opposed, the persecution of Jews is presented using a hybrid mixture of facts from Bulgarian history of the same period (political, military, economic relations with Germany and Italy, the partisan resistance movement and relations with Soviet Russia, the specifics of political parties and political life in Bulgaria, actions of the Royal Palace and the Parliament), which either have nothing to do with the so-called ‘Jewish question’ or are only indirectly related to it. False theories of the ‘salvation of the Jews’ continue to be fabricated from this hybrid mixture of facts into an amalgam, which has many followers who believe these historical legends and myths over the past two decades. In this article I will look at some of these recent theories and discuss the reasons for their spread and, possible motives for the persistent desire within certain circles to impose on society these “alternate” interpretations of the salvation of the Jews.
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THE ROLE OF INSTITUTIONAL CAPACITY FOR THE HOLOCAUST REMEMBRANCE: THE BULGARIAN CASEThe article examines the concept of memory policies in different perspectives. A central category of analysis is Holocaust remembrance policies and the role of the institutional approach for achieving sustainable results and developing values in the social environment. The reasons for the deficits in the memory of the Holocaust, the periodization in the stories about the Holocaust in Bulgaria and the importance of the factors of the political environment for the dynamics in the interpretations of the past are analyzed. The importance of reflection on the historical past, and in particular that of the Holocaust is considered in regard to the social and generational transfer of memory and attitudes.
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The main tendencies and features of the Holocaust memory policy in modern Russia are analysed in this article. Positive and negative factors in preserving the memory of the Holocaust are extracted that lie in the context of the memory of the Nazi occupation on USSR territory.
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The basic aim of the present article is to provide a historical overview of the Bulgarian state policy towards Jews in the country during the Second World War. The paper analyzes the variety of factors that played role in this specific case - such as the positive historical legacy of Bulgarian-Jewish relations that contributed to the salvation of Bulgarian Jews but also the negative factors that led to the deportation of the Jews from the occupied and controlled by Bulgaria territories.
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During the Holocaust, the physical persecution of the Jews in Europe was conducted along with a series of policies aimed at the appropriation of Jewish religious art as well as objects related to the Jewish cultural heritage. These objects are known as Judaica and their systematic appropriation by the Nazi regime, in Germany and throughout Europe, is referred to as “the looting of Judaica”. The paper examines the relation between these objects and the European cultural historical heritage while discussing potential paths of interdisciplinary study of the looted Judaica.
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During the interwar period, the Jewish population of Bucharest lived in the so-called “Jewish Neighbourhood”. With the establishment of the communist regime, the very existence of the Jewish community living in Bucharest was threatened and it almost disappeared because of the urban reconfiguration and of the political decisions which determined the Jewish population to gradually leave the country. Although the physical evidence of this community was destroyed, its cultural memory is still preserved in various forms with literature being one of these. Born in the Jewish Neighbourhood and through his detailed descriptions of his life in the Bucharest ghetto, I. Peltz managed to transform his prose into an instrument for preserving the memory of this community which got lost as time passed by. The present paper aims to identify in three of I. Peltz’s novels, Calea Văcărești (1933), Foc în Hanul cu tei (1934) și Israel însângerat (1946), those elements which shape the cultural profile of the Jewish community living in Bucharest before and during the interwar period. In addition, it investigates to what extent the cultural memory of a minority community manages to become an integral part of the national cultural memory by following the way in which I. Peltz’s literature succeed to enter and position itself within the Romanian literary canon. The purpose of this article is to draw the attention on the cultural and political practices used to control the process of formation of the national cultural memory. It is important to point out that these practices had almost entirely promoted the cultural identity belonging to the majority.
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Starting with the first performances in 1944, new Jewish theatre companies created works that courageously approached the recent trauma for large audiences. The outstanding IKUF(Yiddisher Kultur Ferband) Theatre led this cultural movement and put the artistic foundations to what would become the Jewish State Theatre (Teatrul Evreiesc de Stat – TES) in 1948, in a difficult and confusing political moment. Its short-lived existence left a legacy that had long-term effects on the intricate transformations of the Jewish theatre in Romania.
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The essay examines the history of female education in the Belgrade Sephardic community, as well as the modification of their traditional role in Jewish society as a result of the introduction of obligatory education for girls. Presenting some of the most important figures in the process, from the first Yali’s female teacher, Pijada Kapetanović, through Esther Russo to Paulina Lebl Albala, special attention will be paid to examining the possible influence of Judaism’s wellknown educational habits and traditionally more liberal attitude toward women on the emergence and development of Jewish women’s societies in Belgrade in the middle of the nineteenth century and the easier penetration of educational ideas within this community.
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This article provides an overview of the Bund from the establishment of its precursor organization in 1890 until World War I. First it takes into account the historical conditions that led to the rise of a distinct Jewish socialist movement in the Russian Empire to then focus on its three spheres of activity: (a) economic difficulties, as a Jewish workers’ movement engaged in union-organizing and strikes, (b) political challenges, as a Jewish revolutionary movement working to overthrow the Tsarist system and (c) national obstacles, as a movement fighting for Jewish civil rights and Jewish national autonomy, the advancement of Yiddish language and culture, and the organisation of Jewish self-defense against pogroms. Appended to the article is the translation of an early Bundist pamphlet, The Town Preacher (1895), which presents the movement’s ideas in a simple, popular form, based on the story of the single strike of Jewish tobacco-workers in Vilna.
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In contrast to the global dispersion of the post-Second World War Bund, examination of its previous history as a powerful and influential force in Jewish life is usually confined to the former Pale of Settlement. Without disputing its centers of gravity in Russia and Poland, the paper argues for the inclusion also of the effects of migration and transatlantic network-building within this picture. It follows Bundists abroad, exploring how emigrants transnationalized the in practice Bund rather than by design. The article connects the histories of the Bund in Tsarist Russia and independent Poland with those in Argentina, Switzerland, and the United States, highlighting local adaptations as well as the dependency of the Bund “back home” on global networkbuilding. The author argues that only by taking such a transnational perspective we can fully grasp the Bund’s impact on modern Jewish history.
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When resuming its activities in postwar Poland, Tsukunft’s aim was first and foremost to reconstruct its pre-1939 structures, including the renewal of its publishing operations. After 1945, the youth organization revived the publishing house SIB and its main press organ, “Yugnt Veker”. The main purpose of these efforts was to bring back the Yiddish language, to mark its presence, and to resume work on the “Jewish street”. Attempts were also made to attract new members and sympathizers for the Bund’s youth organization. Brochures published by SIB and articles in “Yugnt Veker” provided information on the history of Tsukunft and the Bund, while periodicals also described the activities of regional Tsukunft organizations, were a platform for the political views of members of the youth organization on the current political situation of Jews, and polemicized against the Zionists.
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Since the 1970s, a period marked by a massive aliyah1 of Soviet Jews to Israel, Russian-Israelis have created a distinct literary culture characterized by hybridity and translingualism. While most texts in this corpus are in Russian, they do not fall neatly into the categories of Russian metropolitan literature or literature of the global Russian diaspora. In their thematic repertoire, the range of human experience they reflect, and specific vocabulary they also claim affiliation within Israeli literature. Even those writers from the former Soviet Union who made a linguistic shift away from Russian continue to navigate between literary traditions; their Hebrew has inherited cognitive models and interpretive approaches characteristic of Russian culture, and they project a view of reality that is essentially dualistic or "contrapuntal" (in E. Said's terms1 2). Such works as Boris Zaidman's novels Split Tongue and Hemingway and the Dead-Bird Rain, Alona Kimhi's books Victor and Masha, Weeping Suzanne, and I, Anastasia, or the original Hebrew poetry of Šivan Beskin represent an "accented," cross-pollinated version of Hebrew. This writing in-between the two tongues estranges both languages and at the same time establishes a dialogue between them and the cultural traditions they represent.
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