![Hungary: The Assault on the Historical Memory of the Holocaust](/api/image/getbookcoverimage?id=document_cover-page-image_425244.jpg)
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Both men experienced Europe’s battlefields as troops with the Fourth Armoured Division of Patton’s Third Army. From the beaches of Normandy via the Ardennes, they got as far as Czechoslovakia, where they survived to see the end of the War. Harry Feinberg talks about the journey through Europe. Harry Jacobs was given his most interesting mission a few days after Germany’s surrender. On 11 May 1945, he was assigned the task of crossing the demarcation line somewhere between Strakonice and Prague to obtain an archive from the German Army that it had kept on the Red Army at the Eastern Front.
More...Patent Rights of Jews under the Nazi Regime
The following chapter examines the fate of intellectual property rights owned by Jews who lived in Nazi-occupied Europe. When the authors and inventors of creations protected by patent, trademark and copyright law were defined as “non-Aryan” and purged from society, what became of the rights to their innovations and the creations themselves? One of the few statements to be found relating to these aspects was by Göring in 1938:“Jewish patents are property values and as such are to be Aryanized as well.” However, what he and others considered “Jewish patents,” whether this call for “aryanization” (that is, the transfer to “Aryans”) was to extend to other types of intellectual property, and how it was put into practice has been largely unexplored.
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V Rakúsku pretrvávalo úsilie o pripojenie sa k Nemecku počas celého medzivojnového obdobia v rokoch 1918 – 1938. Bolo reakciou na odčlenenie veľkých častí územia pôvodného Rakúska po prvej svetovej vojne, na pocit porážky a nepripravenosti stotožniť sa s územím novovzniknutého malého štátu. Takisto boli deklarovaným spontánnym a logickým prejavom príslušnosti k nemeckému kultúrnemu dedičstvu. Najdôležitejšou proklamovanou zahraničnopolitickou prioritou nového Rakúska bolo, v zhode s ostatnými nástupníckymi štátmi, zabezpečenie práva na sebaurčenie všetkých Nemcov v rozpadnutej Rakúsko-Uhorskej monarchii. Súčasťou tohto úsilia bol aj anšlus s Nemeckou republikou.
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Jews were given a guarantee of equality by the Emancipation Act no. XVII/1867, which meant the same role for them like for all other citizens of Europe: to fulfil civil obligations and be loyal to the Hungarian statehood and the crown. They had to stop operating as a separate unit, that is, they had to suppress through reforms the cultural and ethnic particularities that distinguished them from the rest of the population and, consequently, to blend in with the majority, keeping their own religion at the most. Assimilation was intended as the consequence of emancipation and, in fact, its fulfilment. Such a liberal model, based on the Enlightenment ideals of the French Revolution, was in place everywhere in Western Europe. In the Hungarian intentions the assimilation had to take place toward the dominant ethnic Hungarian (Magyar) culture in order to strengthen its tenuous position within the boundaries of the historic Kingdom of Hungary, or, in other words, to increase at least statistically the number of ethnic Hungarians compared to other “nationalities”. In the beginning of the 20th century, Jews in Hungary amounted to about 6 % of the total population, which was a really high number compared with 1 % in Germany. The assimilation process in Hungary took place much faster than in Western Europe, or in less time, generally between the Compromise and World War I, and was most evident in the area of language. The difference was also in the fact that while the assimilation took place in the West in strong national cultures and modern economies, in Hungary it unrolled in generally less developed economic, cultural and political conditions.
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The Literature of Jewish writers from North Africa in postcolonial France is a particularly sui¬table example for the analysis of what being in a minority and / or be a minority means. Indeed, the status of the Jews from Maghreb can be viewed in a twofold manner – as a minority from the point of view of legal and customary status and from the demographic point of view. The “minority” or “minor” refers first to the minority position of producers from this population in the global social space. It can give their literature a political-cultural dimension, as explained in the definition given to “minor literature” by Gilles Deleuze and Félix Guattari. The other aspect of the “minor” or “minority” character – close to the definition of Jacques Dubois – ori¬ginates from the fact that this population of authors consists not only of recognized writers in the literary field but also marginal authors. The “minor” term, in this second case, refers neither to the subversive capacity of the culturally dominated literary production nor to the use of a majority language by a minority. The objective is therefore to verify the relevance of the use of this term referred to a literary production of a minority group inscribed in and in interaction with a national and dominant literature.The Literature of Jewish writers from North Africa in postcolonial France is a particularly suitable example for the analysis of what being in a minority and / or be a minority means. Indeed, the status of the Jews from Maghreb can be viewed in a twofold manner – as a minority from the point of view of legal and customary status and from the demographic point of view. The “minority” or “minor” refers first to the minority position of producers from this population in the global social space. It can give their literature a political-cultural dimension, as explained in the definition given to “minor literature” by Gilles Deleuze and Félix Guattari. The other aspect of the “minor” or “minority” character – close to the definition of Jacques Dubois – originates from the fact that this population of authors consists not only of recognized writers in the literary field but also marginal authors. The “minor” term, in this second case, refers neither to the subversive capacity of the culturally dominated literary production nor to the use of a majority language by a minority. The objective is therefore to verify the relevance of the use of this term referred to a literary production of a minority group inscribed in and in interaction with a national and dominant literature.
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The cultural heritage of Jews in Zenica is manifested through both, material and non-material aspect. Although Jews represent an indigenous community in Bosnia and Herzegovina even since the 16th century, they began to settle in Zenica more intensely with the arrival of Austro-Hungarian monarchy, in 1878. Despite the fact that Jews accounted only a small percentage of the population in Zenica, their contribution to economic and especially to the cultural development of the city was enormous. In a relatively short period of about 60 years, during which they have been actively involved in organizing the everyday life of the city, Jews left a strong imprint to the identity of the city. The memory of the once prominent and active community stays registered through material and non-material inheritance as a symbol of not only Jews but of the entire city of Zenica
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Published 1928 by: EDITION DU BUREAU DE POALE-SION, BERLIN, N. 24, AUGUSTSTRASSE, 17 // The booklet provides an analysis of the way how immigrants from Europe to Palestine get engaged into the regional economy. Wealthy Jewish immigrants (mainly from Western Europe) , developing enterprises in agriculture, industry, or trade-business are providing employment rather to Arab workers (for lower wages) than to poor Jewish immigrants (mainly from Eastern Europe). So, in their socialist approach the authors come to the result that equal pay for Jewish and for Arab emploees should be obligatory for the "Capitalist immigrants".
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The League of Nations was the first 'world organisation' an international organisation to promote international co-operation and world peace. One of its areas of engagement was the technical activity of minority protection. This paper will analyse the League's efforts to address the 'Jewish problem' – the countless refugees fleeing Nazi-Germany. The League did not only provide a platform for its member states but also enabled non-member states to participate in and engage with certain aspects of its activities. Consequently, the paper asks how states that chose not to be members of the League of Nations contribute to - or sabotage - the League's efforts to alleviate the refugee crisis.
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Salonikan Jewry dispersed greatly throughout the 19th and 20th centuries. The paper will focus on periodization and settlement patterns. From 1840 to the end of the 19th century, Salonikan families came with capital, merchandise, and established businesses and institutions in the Old City of Jerusalem and expanded settlement to new neighborhoods in the Western part of the city. At the end of the 19th century and first decade of the 20th century as the Ottoman empire was disbanding, in the face of economic and political uncertainty, and the possibility of forced conscription in light of the 1908 Young Turk Revolution, Salonikan Jewish migration ensued to the United States, and much less to Argentina, Uruguay, and Brazil. When Salonika became Greek, in 1912, migration continued to the USA and England due to Greek troop violence, the large 1917 fire leaving 55,000 Jews homeless and the Venizelos regime shafting the Jews on indemnities, and a 1920 separate electoral college to block Jewish weight in national elections. The 1924-5 anti-Sabbath legislation prompted migration to Eretz-Israel, and after the 1931 anti-Semitic Campbell riots, 15,000 Jews migrated to Paris, Lyons, and Marseilles, France, and 18,000 Jews to Tel Aviv, and Haifa. In the Holocaust 54,000 of 56,000 Jews were annihilated in Auschwitz, Treblinka, and elsewhere. After the war, 4 illegal immigration boats took Salonikan and Greek survivors to Eretz-Israel in 1945-6, and after 3 years of civil war, in 1951 the United States enabled Greek survivors migrate to United States without being included in the Greek quota.
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The article includes considerations about a motive of „a beautiful Jewish girl” in reference to the Biblical Book of Esther, the analysis of Jewishness as a mystery and a chapter about minerals and esthetics of grayness. It also includes considerations about the old age of women that is generally absent in prose. The final part of the article mentions the photograph of the main heroin.
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