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The article presents an attempt to reinterpret "W czerwieni", a novel by Magdalena Tulli in the context of an autobiographic work of the writer, namely "Włoskie szpilki". Such an intertext allows for reading the novel in question as a record of The Holocaust experiences. The majority of researchers have qualified Tulli’s prose as the so called post‑modernist literature about nothing while incomprehensive motives in novels written by a Warsaw writer have been defined as “a writing extravagance”. The author of the very text, on the contrary, makes a belief about “the readability” of this prose a general hypothesis whereas on the example of "W czerwieni" shows referential possibilities of Tulli’s works. Discussing the motives pointing to the meaning of what is material in the world presented in the novel (porcelain, silk), as well as interpreting the meaning of the colours in the work, the author of the article concludes that the structure of the world presented, full of traces, frays and corpse is the way of expressing the Extermination.
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In 1948 in his seminal study “The Jewish Question in Hungary After 1944” István Bibó did draw attention to the role of Hungarian society at large in the implementation of the logic of the Holocaust. Bibó bravely suggested “that the anti-Jewish legislative measures were supported, if not by a clearly visible majority, then at least by a force more massive than their opponents.” What Bibó saw to be a “slippage” from the 1930s onwards resulted in the events of 1944, which Bibó interpreted as evidence of “the moral decline of Hungarian society.” Bibó claims that the opportunities for upward mobility that ‘non-Jews’ seized in 1944 Hungary provided “an appalling picture of insatiable avarice, a hypocritical lack of scruples, or at best cold opportunism in a sizeable segment of this society that was profoundly shocking not only to the Jews involved, but also all decent Hungarians.” This question of postwar remembrance of the Holocaust is of continuing relevance. History is a subject of interest not simply to historians; it has contemporary implications. Whether the Holocaust in Hungary is remembered as a part of or apart from Hungarian history has important implications for the kind of past Hungary remembers. (Tim Cole in Hungary and the Holocaust/Confrontation with the Past/Symposium Proceedings/Center for Advanced Holocaust Studies/United States Holocaust Memorial Museum 2001)
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The individual and collective identity of the Jews is a well-established subject of research in sociology, social psychology and social history. This book differs from other studies in exploring Jewish identity through the coexistence of Jews with non-Jews in Hungary. It presents the “Jewishness” of such individuals and families who live in mixed marriages, in which the Jewish origin of one party (be it public or secret) becomes a source of peculiar identities. Through coexistence, Jewishness acquires new meanings ranging from a more intense identity, through abandoning or changing Jewish identity, to self-hatred and latent anti-Semitism. The book examines the changing use of various Jewish symbols, rituals and objects (e.g., Star of David, circumcision, Menorah). It is the first study in Hungary, which deals with the “Jewish identity” of non-Jews, philo-Semitism and pseudo-Jewish identity in mixed marriages. Also, it strives to bring the traumas of the Shoah in public debate by analysing it from the perspective of coexistence. Thereby, the book presents the guilty conscience of the children and grandchildren of the perpetrators, which has not been analysed in Hungary yet. Finally, the rediscovery of Jewish identity, a process that also includes some distancing from that identity is examined in a biographical context – a novelty in Jewish Studies in Hungary as well.
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The book contains three Holocaust narratives. They are the recollections of ordinary people whose experiences comprise their sole writing, story and message. The three pieces are not just the narratives of three different fates, but also present three different sociological backgrounds, all characteristic of Hungarian Jewry. And emphasis is placed on three different stages in the Holocaust narrative. Pál Kádár’s story (“A körgyógynapszámos” [The seasonal healer]) presents the life of a village doctor and his family – until their deportation to Auschwitz. The narrative featured in the collection’s title (Kornélia Terner: “Az út szélén” [At the edge of the road]) describes all three stages: the uprooting of a Jewish rural household, the events at Auschwitz, and the emotional difficulties of readjusting to ordinary life under the communist system, as well as the wounds that would not heal and finally the outburst after the last political upturn in 1989. Júlia Fodor-Wieg’s piece “Ezekből az emlékekből fogok élni” [I am going to live on these memories] describes the Holocaust as it was experienced by upper-middle-class Jews. The other great Hungarian narrative on the Holocaust is the hunt for men in the jungle of Budapest. The focus of her story continues until her departure from Hungary in 1957. She tells of the demise of a plundered Jewish middle-class, a great and credible document of the will and capacity for life. All three pieces bring us closer to ordinary people who are also heroes. Visual records of the destroyed world illustrate the book. In the epilogue The Holocaust as Narrative, János Kőbányai, who collected the memoirs, analyses and typifies the Hungarian Holocaust as a historical and cultural phenomenon on the lines of Imre Kertész’s “great narrative”.
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The Auschwitz Memorandum is the fundamental text of the last century. Two Auschwitz concentration camp inmates who escaped on April 1944 from the largest Nazi death factory wanted to tell the world the bad news in order to save the lives of hundreds of thousands. What they really presented was the supreme anatomy of evil that they personally witnessed in full bloom. Our publication is a collection of all the historical documents that reached the world from Auschwitz from 1942 to May 1944. The historian György Haraszti edited the documents and wrote the introductory essay. The Burning Secret is as exiting reading as a mystery novel. With the help of the testimony of Auschwitz inmates the reader learns much about the family of Nicholas Horthy, the inner workings of Zionist organizations as well as the politics of Roosevelt, Churchill and the Pope. Janos Kobanyai’s The Auschwitz Gospel asks the question of how the Auschwitz Memorandum could save only the majority of the Jews of Budapest? His investigating essay, which concludes our volume, is a dramatic presentation in a world historical setting. The secret was out and as a result many escaped death but since the news was not fully aired many more met their end in the gas chambers of Auschwitz.
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This publication is the translation of the original Memories of Ráv Élijáhu Domán (Domán Ernő), written in Hebrew. The original document is saved and stored in Yad Vashem, The Holocaust Martyrs' and Heroes' Remembrance Authority . The translation and has been made by István Domán, the son of Ráv Élijáhu Domán, in September-October 2004.
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Despite the advances in research after the year 1989, there are still blank spaces on the map documenting the country’s victims of Nazi persecution and racially motivated persecution of the Jewish population of Bohemia and Moravia. Together with a number of scientific institutions, museums and archives, initiatives and civic associations, the Cabinet of the History of Sciences of the Institute for Contemporary History of the Academy of Sciences of the Czech Republic has also been involved in documentation of the victims of Nazi persecution and persecution on racial grounds for many years. The Cabinet’s collective research project Scientists and Intellectuals of the Czech Lands as Victims of Nazi Persecution 1939–1945 was launched in 2007 and focused on representative documentation of the consequences of the Nazi occupation in the personnel composition of the scientific community in the Czech lands in the latter half of the 1930s and the first half of the 1940s.
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This conference is subtitled “The View of Historians and Legal Experts”. I myself am neither a professional historian nor an expert on the law. Rather, I speak from personal experience as somebody who comes from a family that suffered in various ways under both totalitarian systems, and as somebody who lived in exile and in his own way took part in activities aimed against the communist regime in Czechoslovakia – in my case, at foreign radio stations. There are in essence two strands to what I would like to speak about. I will partly attempt to answer certain questions which come under this panel’s heading. And I would also like to consider certain aspects of these issues from the Jewish perspective. That is because we find in the histories of both the 20th century’s totalitarian regimes tragic and interesting links to Jewish history. Some have already been discussed, and I have my own perspective on them.
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The following chapter explores how the Holocaust of 1944 and the end of the communist revolutionary project in 1989 are constructed in terms of their contemporary relevance in Hungary to thereby discuss some key questions of historical explanation and narrative coherence in post-communist times. My focus will be on major trends, key disagreements, and recent changes in Holocaust remembrance and the meanings assigned to 1989. I shall conceive of Holocaust remembrance as intimately linked to the issue of historical responsibility whereas I shall treat the remembrance of 1989 as a crucial problem of historical orientation that also has a decisive political stake.
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2008 was a year of a lively discussion on ways to commemorate and present the common Polish-German history both in Poland and Germany. It was triggered by the government of the German Federal Republic which undertook steps to determine how to commemorate the forced resettlement of Germans after the Second World War, and proposed the “Visible Sign” Centre Bill to regulate the foundation and status of the memorial against the flight and expulsion (Sichtbares Zeichen gegen Flucht und Vertreibung).
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Ivana Kamenca ako historika na domácej Slovenskej akademickej pôde netreba predstavovať. Jeho prácu Po stopách tragédie možno označiť za priekopnícku v štúdiu holokaustu na Slovensku. Druhá edícia Kamencovej knihy v anglickom jazyku, publikovaná roku 2007 pod titulom On the Trail of the Tragedy, nielenže otvára anglicky hovoriacim čitateľom a akademikom možnosť doplniť mozaiku vedomostí európskych dejín 20. storočia, ale taktiež nabáda slovenského akademika, aby toto dielo postavil do dialógu s prácami, ktoré vyprodukovali historici v zahraničí. Takýto pokus o zaradenie historika do celkového kontextu svetovej historiografie považujem osobne za kľúčový, vzhľadom na to, že nám umožní pochopiť nielen význam Kamencovej práce, ale hlavne poukáže na to, ktorým smerom sa historiografia holokaustu na Slovensku môže potencionálne uberať.
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Između septembra 1941. i avgusta 1944. godine više od 20.000 ljudi je sa teritorije okupirane Jugoslavije odvedeno u nacistički koncentracioni logor Aušvic. Među jugoslovenskim žrtvama najviše je bilo Jevreja iz Bačke koja je bila pod mađarskom kontrolom nakon što je Nemačka okupirala ovu zemlju 1944. Skoro svi ovi Jevreji ubijeni su u Aušvicu. Druge žrtve deportovane iz Jugoslavije su bile manje grupe Jevreja iz nacističkih logora u okupiranoj Srbiji, ali i iz hrvatskih ustaških logora formiranih na teritoriji nacističke Nezavisne Države Hrvatske (NDH). Deportovani su bili i Romi, kao i hiljade antifašista, partizanskih komunističkih boraca i njihovih simpatizera. Od 20.000 ljudi deportovanih iz Jugoslavije, manje od stotinu je preživelo do oslobađanja logora.
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Drawn from conversations with Irit Amiel, the author of the famous Osmalone, Ostatnie fastrygi is, in a sense, her testament, her last, though not final, literary word. Sensing that she is writing for the last time, the writer once again tells her secretary, Agnieszka Piśkiewicz-Bornstein, her own biography and answers a number of previously unasked, sometimes quite uncomfortable questions, but this time she also lets herself be guided into various little alleys – she reveals details about Częstochowa, the ghetto, her first years in Israel, and raising her children. She also dissects the literature of the Holocaust, her relationship with Poland and with God. She is as strong and convincing in her judgments as she is in her feelings. It is also the first time she lets another person get so close to her, which is why Ostatnie fastrygi is also a masterpiece of intimate, long-running conversation, but a very meandering and warm one. The book is supplemented by numerous colour photos from the family album, footnotes, and an afterword.
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This antholology of texts with the theme of the Shoah for 6.–9. grade of lower secondary schools presents a set of 28 examples, mainly from intentional literature on the given topic. The anthology is designed cross-sectionally for all grades. The selection of samples was verified by means of questionnaires. The samples are equipped with questions and tasks postulated in line with the knowledge of contemporary subject didactics of literature. The anthology is equipped with a methodological appendix, the aim of which is to introduce teachers to the range of possibilities of how to work with the selected examples.The monothematic collection includes a list of other recommended fiction and a list of selected scholarly publications on the Shoah and the didactics of literature.
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The aim of the paper is to present a horror caused by the Second World War, and in particular the reality of the Auschwitz-Birkenau concentration camp. The whole paper i divided into two main parts. In the first one i would like to present briefly the profiles of two men Rudolf Vrba and Tadeusz Borowski and their lives before they were sent to the Auschwitz-Birkenau concentration camp. In the second part i want to present their literary works, which are testimonies of the few who survived the hell of the concentration camp and were able to tell about this reality. In my deliberations, i focus on comparing what each of these men felt, experienced, what he learned, what attitude he presented to himself and other inmates and supervisors. On the basis of this information, i am able to create a picture of the reality of a concentration camp, not only its rules and principles, but above all a world in which there is no human identity, only a tattooed number and where any moral choice brings physical or mental suffering, and later death.
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Krystiana Robb-Narbutt is one of the most inspiring and at the same time least known Polish-Jewish artists and poets of the 20th and 21st centuries. She created prints, installations and objects, as well as miniature prose and poems. She exhibited them at Kordegarda and Zachęta, among other venues. In March 1968, she was sentenced to prison for participating in protests and distributing leaflets. The subjects of her work were biography and imagination. The book contains all of Robb-Narbutt’s poems and prose deciphered from manuscripts, as well as their critical consideration. They are supplemented by the voices of literary and art critics as well as friends of the artist.
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Two leading political parties in Bosnia and Herzegovina, the Alliance of Independent Social Democrats (SNSD) and the Croatian Democratic Union of Bosnia and Herzegovina (HDZBiH), which pretend to represent the interests of the Serb and Croat peoples in BiH in the Parliamentary Assembly of Bosnia and Herzegovina proposed conclusions and voted on the annulment of the BiH Law[2] on prohibition of denial of Holocaust and genocide. The decision is to be agreed at the level of the Collegium of the House of Peoples and will probably not be adopted. This means that the proposal of conclusions will be returned to the House of Peoples for a vote. A conclusion is adopted, if it is supported by more than half the delegates and if 2/3 of delegates from one entity do not vote against it. The decision already has the support of delegates from Republika Srpska, as all five delegates from the RS have voted in favor of the conclusions. However, when it comes to the Federation of BiH, the situation is different. If delegate Bariša Čolak attends the next session, the HDZBiH will have four delegates who will vote in favor of the conclusions, which is more than 1/3 (out of ten) delegates from the Federation of BiH, which implies that the Law will definitely be adopted. The Law[3] expressly outlaws denial of two international legal acquis. Specifically, it outlaws negation of judgments of the International Criminal Tribunal for former Yugoslavia (ICTY) and bans denial of Nurnberg[4] judgments against the Nazis. Although in the offered parliamentary conclusions for annulment, the SNSD and HDZ delegates attempted to “elaborate” the reasons for annulment, not at one single point did they refer to the annulment of the part of the Law that reads: “Whoever publicly condones, denies, grossly trivializes or tries to justify a crime of genocide, crimes against humanity or a war crime established by a final adjudication pursuant to the Charter of the International Military Tribunal appended to the London Agreement of 8 August 1945 or by the International Criminal Tribunal for the former Yugoslavia or the International Criminal Court or a court in Bosnia and Herzegovina, directed against a group of persons or a member of such a group defined by reference to race, color, religion, descent or national or ethnic origin, when the conduct is carried out in a manner likely to incite to violence or hatred against such a group or a member of such a group, shall be punished by imprisonment for a term between six months and five years.” Namely, this is related to a premeditated and preconcerted action of European right-wing conservative and pro-fascist parties gathered around the so-called manifest of the “gathering of European Patriots”, who act in BiH through Milorad Dodik, SNSD President and Dragan Čović, HDZBiH President. The request and the vote in a national parliament for annulment of the law related to denial of judgments related to the Holocaust is the most brutal attack on the truth about the Holocaust in the XXI century.
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