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The pogrom that took place in Iaşi in the 28th-30th of June, 1941 represented one of the most horrible and tragic chapters of the Romanian history from the Second World War, which was intensely debated by the Romanian and foreign historians. The well-known historian Franz Babinger (1891-1967), full professor at the Ottoman Studies department of the University of Iasi, was one of the eye witnesses of the tragic events developed in Iaşi. His deposition in 1956 refers to the causes and the development of the pogrom, respectively to the interventions made together with the German consul in Iaşi – Fritz Gebhard Schellhorn – in front of the German authorities in order to stop the abuses against the Jewish population. His confession confirms the information contained by the German diplomatic and military sources regarding the pogrom, which attest that the Romanian authorities were responsible for the abuses.
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This is a review of Eva Mozes Kor, Lisa Rojany Buccieri's book,Am supravieţuit Lagărului Morţii(Povestea Evei Mozes, una dintre„gemenele doctorului Mengele” de laAuschwitz), Meteor Publishing,Bucureşti, 2012, 128 p.Keren Levine, Geamantanul Hanei.Din ororile Holocaustului, MeteorPublishing, Bucureşti, 2014, 112 p.
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When I was going to Będzin to meet with Karolina and Piotr Jakoweńko, I did not even think that I would find out things that remained undiscovered. We knew that there were many Jews living in Będzin until the outbreak of World War II, but that there were as many as 30,000 Jews and suddenly they all disappeared – we do not think about it every day.
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Adolf Hitler’s rise to power was connected with unprecedented bestiality of German state authorities vis-a-vis the Jews. The Polish authorities eagerly jumped at the opportunity presented by this situation. The prosecuted Jews who happened to be Polish citizens turned out to be a perfect tool for exerting pressure on the new Chancellor. The Polish government forced Hitler to revise (at least verbally) his views of Poland. The effectiveness of this move unquestionable from the day-to-day policy perspective but in the long run this did not prevent Poland from an invasion by its western neighbour. Nonetheless, thanks to these cool calculations, Jews who were Polish citizens could have some sense of security that was firmly denied too Jews having German citizenship.
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In Uherský Brod, whose district boundary was several tens of kilometers, together with Slovakia, lived at the beginning of the Protectorate of about 600 Jews. Although about 50 people, who managed to emigrate legally, even so he remained the majority continue to live in the Jewish part of the city, which in year 1942 became a forcible refuge for forced nearly 3 thousand people benefiting Jewish faith in southeast Moravia. Some local Jews began from the spring of 1939 to work with the active resistance movement components, as with the Defense of the nation at converting across the Slovak border, as well as with the illegal Communist Party of Czechoslovakia, which they provide finanial menans. Anti-Semitism while steadily louder and living conditions in still worse. He was destroyed Jewish cemetery, and so was lit synagogue from the 18th century. In January 1943, pursuant to a subpoena 2,837 Jews arrived with 50 kg of luggage into the building of the local grammar school. From there the journey went in three groups after about 1,000 people on 23, 27 and 31. 1. 1943 by stairs to the nearby train station and then through Terezin to Auschwitz.
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The article discusses a key issue in the writings of Imre Kertész (1929–2016), that is, contemplation on the effects of the concentration-camp trauma on the further life of survivors. In his books, the author touches upon problems faced by former inmates of concentration camps, often drawing on his own experience. The Nobel Prize winner reflects upon the former prisoners’ personalities, their problems in building relationships and their image of love and family distorted by war experiences. He also stresses the fact that many of them, unable to adapt to normal life, decided to commit suicide, while his escape from the trauma was just his writing.
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There are a number of available social historical theories explaining the origins of inequality between Jews and Gentiles. One of the best known long-standing theory explains modern Jewish success with the pre-emancipation exclusion of Jews, attributing their unique business style to their pariah status. The study explores this theory’s German origins, and its subsequent history in Hungary. Following the introduction of the Marxist background of the idea, the study turns to the analysis of Weber and Sombart’s debate about the birth of modern capitalist spirit, which gave rise to the concept of pariah capitalism. Both scholars agreed that Jewish success is rooted in the otherness of Jews suggesting that their seclusion led to the development of double morality, which brought about the characteristic Jewish ruthlessness in their dealings with the outside world. The Sombart–Weberian idea of pariah capitalism was integrated into Hungarian historiography by István Hajnal. In his interpretation, the Jewish success story simply meant the upward mobility of aliens in society, which he used to reveal the structural faults of social development in East Central Europe. Since Hajnal’s interpretation was heavily judgmental about Jews, this narrative lost its legitimacy after the Holocaust. István Bibó was the first historian who managed to strip the concept of pariah capitalism of its impropriety. Following in his footsteps Péter Hanák constructed the complete historical narrative of the Jew condemned to success by his exclusion, using Weber’s puritans as exemplars for the Jewish harbingers of Hungarian capitalism. The study ends with a brief reflection whether the theory of pariah capitalism has valid conclusions to offer for contemporary historiographical interpretations of Jewish success.
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The great liquidation campaign in the Warsaw ghetto began on 22 July 1942. Throughout its course, more than 250,000 ghetto residents were deported to the death center in Treblinka. A day before, in order to inspire an atmosphere of terror and resignation, the Germans organized a liquidation of well-known representatives of the ghetto intelligentsia. The murder of a Jewish antiquarian in an apartment on Chłodna Street and Professor Franciszek Raszeja, a famous Polish doctor, called from the ‘Aryan’ side, echoed far and wide on both sides of the wall. In survivor testimonies and post-war memories as well as in studies produced on their basis it was assumed that the murdered antiquarian was Abe Gutnajer, the most famous pre-war Warsaw art dealer and the owner of the prestigious ‘Salon Sztuki’ antique art store on Mazowiecka Street. Aside from Gutnajer and Raszeja, the Germans purportedly murdered Abe’s entire family and people who accompanied Raszeja during the surgery. Nawojka Cieślińska- Lobkowicz, who had studied the history of the occupation-period art market for years, argues that the victim of that crime, committed probably in the morning of 22 July 1942, was not Abe Gutnajer but his elder brother Bernard, who before the war owned an antique store on Wierzbowa Street. He was killed along with Albert Schulberg, an antiquarian from Lvov, whose activity in the Warsaw ghetto consisted in, for instance, purchasing works of art and antiques for Zofia Leśniewska’s occupation-period antique art store, which he did with the Germans’ permission. Bernard Gutnajer was the one who called Professor Raszeja for a consultation to his apartment on Chłodna Street.
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Pierwszy długometrażowy film László Nemesa Syn Szawła (oryg. Saul fia), nagrodzony najważniejszymi nagrodami świata filmu (m.in. Złotą Palmą w Cannes, Cezarem, Złotym Globem czy Oscarem za najlepszy film nieanglojęzyczny), od pierwszych dni po węgierskiej premierze stał się przedmiotem dyskusji. Historia członka Sonderkommando Szawła Ausländera, toczącego 48-godzinną walkę o pochowanie chłopca, zmusiła węgierską opinię publiczną do niemożliwej do zatrzymania i uniknięcia (w obliczu kolejnych nagród i recenzji z prasy światowej) konfrontacji z tematem Zagłady.
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In the context of the canonization of John Paul II, the author reflects on his experience of the concentration camp at Auschwitz. It is a difficult experience, therefore it can more reveal the Pope as a man and a pastor, his way of thinking and perceiving reality. Through canonization this way is indicated to us as a pattern. John Paul came often to Auschwitz, where he saw the place of denial of God and man, but also a place of victory of man over contempt, hatred and death through faith in God, which generates love for Him and for man. The symbol of such a victory is St. Maximilian Maria Kolbe, martyr of love that as Christ gave his life for the fellow prisoner Francis Gajowniczek. In this heroic deed – in the opinion of the Pope – Christ himself was present, so the camp at Auschwitz is not only hell on earth, but also the Golgotha of our times, the cemetery of the martyrs, the sanctuary of the patron of difficult century. Pope John Paul II arrived there to pray and make a reflection on the contemporary man’s condition, who in Christ the Redeemer can still conquer evil with good and to build the peace based on respect for the rights of person and nations.
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Review of: James R. Thompson - To Our Children, Memoirs of Displacement A Jewish Journey of Hope and Survival in Twentieth Century Poland and Beyond Boston: Academic Studies Press (www.academicstudiespress.com), 2016. xii + 219 pages. Index, illustrations. ISBN 978-1-61811-478-5. Hardcover.
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The Holocaust has pedagogical significance not only for Jews and for Israel, but perhaps even more so for Christians, Europeans, North Americans, and others. Its ramifications are especially salient with regard to theology and notions of nationality and ethnicity. Examples are given from historical and liturgical texts, as well as belles letters.
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The reception of the Holocaust in popular culture is like a set of the broken images of the past. There are fluent differences between fiction and reality, between texts and facts, between knowledge and ignorance. This article concerns the forms of the influence of poplar culture on the representations of the Holocaust. Broken image can reveal a part of same event, the same fact. There are intellectual and axiological challenges between revealing and abusing the “Auschwitz” in the contemporary texts of culture. There are three main parts of the article: The contexts of the terms, Opened arguments and How instrumentally where are described the mechanisms of reduction, instrumentalization and mediatization of the reception of the Holocaust.
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The issue of the rescue of war refugees, especially Jews, including Polish Jews, during World War II, as well as the questions “Who saved who?” and “Why did they save each other?” are still very important and widely discussed. The above mentioned issues apply to the Polish Jews and Poles, saved from Nazi Germans and Soviet Russians, who managed to avoid death or exile in Siberia by escaping through Kaunas in Lithuania, as well as to the role of Japan in these events. Among the relatively well-known rescuers of Jews acting in Kaunas at the beginning of the war there were two consuls, Sugihara Chiune from Japan and Jan Zwartendijk from the Netherlands. The author of the present article focuses on a lesser known stage in those efforts to save the people from exile or death – on the role that Tadeusz Romer, as the Polish Ambassador to Japan (1937–1941), and later as the Ambassador in Shanghai on a special mission (1941–1942), played in these efforts.
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The previous study of the author explores what the participants of the Tiszaeszlár Trials, including Károly Eötvös, Miksa Szabolcsi, József Bary, and Móric Scharf, remembered (and forgot) when they felt that the time has come to reminisce. Continuing in this vein, the present essay traces what “memories” are produced and carried forward by those who do not have their own experiential recollections about the trial. These include traces of memory which found no place in the grand narrative of the case and stayed on the level of local memory and oral transmission. The semantic memory knowledge of the second and third generation who have no episodic memories of their own, has been fully embedded into the procedural memory of the older generation of locals. Beyond analysing family histories hiding in the shadow of “great intellectual discourses”, historians can also explore the output of journalistic or ethnographic data collection projects that deal with local memory.
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Podwileńskie Ponary stają się miejscem systemowej eksterminacji mieszkańców Wileńszczyzny - Żydów, ale i Polaków. Ich śmierć z litewskich rąk na zawsze zmienia społeczny obraz tego regionu.
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W małym mieście II Rzeczpospolitej jak w soczewce skupiają się napięcia społeczne tego czasu. Polacy i Żydzi żyja tuż obok siebie, ale w obcych światach.
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