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U knjizi Hitlerovi dragovoljni dželati Danijel Goldhagen razotkriva nekoliko »konvencionalnih objašnjenja« za motive koji leže u pozadini delovanja onih koje on zove »pešadincima« Holokausta. Goldhagen piše kako »shvatanja da su izvršioci doprineli genocidu zato što su bili primorani, zato što su bili nepromišljeni, poslušni izvršioci državnih naređenja, zbog sociopsihološkog pritiska, zbog izgleda za lično napredovanje, ili zato što nisu shvatali ili se nisu osećali odgovornim za ono što čine«, »nisu održiva«. Njegova opsežna analiza pojedinaca uključenih u ubijanje Jevreja, u policijskim bataljonima, u radnim logorima i marševima smrti, izdvaja virulentan, rasni antisemitizam kao nužan i dovoljan uslov za dragovoljno i oduševljeno učestvovanje tih »običnih Nemaca« u genocidnom projektu nacista.
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Politika antisemitizmu na Slovensku sa spája predovšetkým s obdobím slovenského štátu. Výskum najmä po roku 1989 ukázal, že už v období autonómie Slovenska od 6. októbra 1938 do 14. marca 1939 politickí predstavitelia Hlinkovej slovenskej ľudovej strany (HSĽS) položili základy antisemitskej politiky vrátane prvých deportácií.
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Ochrana národnostných a rasových menšín, zakotvená vo versaillských mierových zmluvách a vzťahujúca sa i na Nemecko, nielenže v tejto krajine od roku 1933 prestala platiť, ale do popredia sa dostal nový fenomén – úplné popretie rovnosti človeka pred zákonom, predovšetkým na základe rasového princípu. Pri transformácii demokratického politického systému na nový – totalitný – došlo teda v chápaní vzťahu politiky a práva k zásadným zmenám. Nemeckí národní socialisti, vychádzajúc z ideologických zásad Hitlerovho Mein Kampf presadili názor, že zákony nepomôžu, dôležitejšia je vraj „instinktivně cítěná potřeba německého národa“. V týchto intenciách vyhlásil roku 1933 poslanec ríšskeho snemu za NSDAP Dr. Freisler: „Co pak tu záleží na nějakém rozhodnutí státního dvora! Pryč se směšnou posvátností paragrafů! Národ přece neobětuje vlastní život pro pár paragrafů.“ Pre tých, ktorým totalitná ideológia imponovala, to znamenalo prekročenie morálneho Rubikonu. „Podle nacistické theorie je zákon toliko zbraní v politickém boji. Kerrl, státní úředník, který se stal ministrem spravedlnosti v Prusku, tvrdil v prvních dnech revoluce, že se zákon musí zbavit posedlosti ‘mrtvou objektivností’, tohoto žalostného dědictví liberalismu. Hitler tento názor schválil.“
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The unparalled military intervention on July 6, 1944 by Colonel Ferenc Koszorus and the Hungarian First Armored Division under his command foiled a coup-like action planned by State Secretary Laszlo Baky. Backed by thousands of gendarmerie, Baky was poisd to deport approximately 250,000 Jews, including refugees, living in Budapest to the Nazi German death camps. A few debate as to who should be deemed primarily res-ponsible for the so-called Koszorus „action”. Should it be the Regent Ad-miral Miklos Horthy, who ordered the First Armored Division into action, or Colonel Koszorús, who after volunteering his services and requesting an order to block Baky, successfully carried out the order. Nonetheless, it is beyond dispute that this casualty-free military operation in German oc-cupied Hungary resulted in the survival of thousands.The article written by Géza Gecse describes the tragic situation in oc-cupied Hungary in 1944. He also sheds light on incontrovertible facts de-monstrating that consistent with their duty of loyalty, there were patriotic and humanitarian Hungarian soldiers who were prepared to act at great danger to themselves even in this dark and perilous time.
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Agota Kristof (1935–2011) was an internationally recognized writer: she was among the most famous Hungarian intellectuals of her time. Despite her reputation abroad, she received much less attention in her home country. Her life story displays her central European identity. How? The goal of the present study is to answer this question. Kristof left Hungary in 1956 as one of the 200,000 refugees who fled from the Soviet invasion af-ter the fall of the revolution. She settled down in Switzerland where she could not fashion herself in a literary career, but worked in a watch facto-ry for years. She made a name for herself after publishing a novel, The Notebook in 1986. The story reflected on her childhood in Kőszeg, a small town in western Hungary, although it was not an autobiography. It was a story, written in French by a Hungarian writer who used very simplified language to evoke the atmosphere of an overly cruel world during WWII. This world was cruel in the public sector as well as in private life. Where does this extraordinary brutality come from? What distresses Kristof ex-perienced as a child which are echoed in the novel?
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The activity of the Union of Jewish Religious Communes in Yugoslavia (henceforth: the Union) was renewed on October 22, 1944. The Union was reconstructed on the basis of the pre-war organization that went into the same activities and bore the same name. Under the law valid at the moment the Union had been set up, it was treated as a religious community. In keeping with the changed social and political conditions, it was necessary to start the process of adapting to the new reality. The change of status and character of the post-war Jewish community was officially adopted at the sixth post-war conference of the Union of Jewish Communes in September 1952. This was made official by removing the word “religious” from the official name of the Union. After WWII there were some 4,400 Jews who had survived the war as civilians and members of the partisan movement in the whole territory of Yugoslavia. The population that had survived the horrors of the war in the Yugoslav territory was enlarged through arrival of refugees and POWs who had been in camps in occupiers’ or neutral countries. They were registered with the Union. Apart from Yugoslav citizens, among the refugees who contacted the Union there were also citizens of 18 European and non-European countries: of Germany, Switzerland, Turkey, USA, UK, Columbia, Spain, Syria, France and Poland. The Union of Jewish Religious Communes of Yugoslavia organized their lives too and took care of them, as well as of Yugoslav nationals.
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The social and political changes in Slovakia after 1989 opened many new challenges, tasks, and issues. One of the consequences of these changes was the fact that the public and expert discourse started to raise topics on the modern history of Slovakia - before taboo, overlooked, or ideologically interpreted by the Communist regime. A request and interest suddenly emerged to explore our own history without the dictate of ideology, independently and openly. The history topics which were previously taboo referred to the period of the wartime Slovak state (1939-1945) and its totalitarian regime, and the forms of the Holocaust in Slovakia. Historians and social scientists started to explore these topics from the perspective of their science disciplines. In order to contribute to a critical re-assessment of the ideologically burdened images of the past and to the overcoming of historic stereotypes surviving in our societies, the oral history method is primarily used in my ethnological research. It represents an appropriate tool for the capturing of subjective testimonies of experienced events at a certain historic period. Thanks to this method, it is possible to obtain an interpretation of historic events from the perspective of individuals who are part of the society. My research is based on the assumption that the affiliation of a witness to a certain social group or groups determines his/her testimony, and the memory processes depend not only on external stimuli, but also on the particular social context (Halbwachs 1980; Assman 1992; Ferencová - Nosková 2009: 21-31).
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Grounded on Giorgio Agamben's assertion that once the historical, technical and legal context of the Jewish genocide has been sufficiently clarified, we are facing a serious challenge when we really seek to understand it and becomes more thought-provoking when we try to represent it. The difference between what we know about the Holocaust and how this delicate issue should be represented is facing major challenges in the context of content abundance on both Holocaust classical analyses or contemporary digital formats.Contemporary society is facing ethical and emotional limitation regarding Holocaust representation. What is the right way to represent the Holocaust after eight decades since the Holocaust took place is one of the relevant questions that arises in this context? How to live, what to do, and how do the consequences of my actions affect society after the Holocaust experience,are some of the quests of Elie Wiesel’s life. The paper will highlight how his storytelling provides some guidelines for shaping a possible good way of representing the Holocaust and what are its resources. It will also illustrate what are the ethical components of his storytelling that constitute an example of ethical conduct and give some relevant suggestions on how to instrument them in order to place Holocaust representation on a progressive way of reflection.
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Pred vama je vodič po Zagrebu kojim želimo olakšati upoznavanje nekih ključnih mjesta stradanja i otpora u Drugom svjetskom ratu. Sažeti opisi povezuju povijesna istraživanja, odabrane ulomke iz književnih djela, dnevnika i osobnih sjećanja. U trenutku kad polako odlazi generacija koja je preživjela vrijeme najgoreg terora u povijesti grada nastojali smo stvoriti što više prostora za riječi i zapise svjedoka vremena i protagoniste povijesnih događanja. Razvoj ove publikacije podržalo je Veleposlanstvo Sjedinjenih Američkih Država u Republici Hrvatskoj, u sklopu programa "Osporavana povijest: novi pristupi obrazovanju o holokaustu". Documenta se pitanjem prezentacije ključnih događaja 20. Stoljeća bavi od svog osnivanja, tražeći najbolje načine približavanja prošlosti novim generacijama. Neki dosadašnji poduhvati uključuju obilazak mjesta sjećanja, počevši od 2010. i dokumentarnog filma Documenta Memoriae – Zagreb, redateljice Dijane Mlađenović dostupnog online na ovoj poveznici. U sagledavanju mjesta sjećanja i otkrivanju novih mogućnosti komemoriranja žrtava, posebno nas je poticao Saša Šimpraga, autor koncepta Virtualnog muzeja Dotrščina, s kojim od 2012. Sudjelujemo u organiziranju godišnjih memorijalnih intervencija dostupnim na poveznici www.dotrscina.hr. Paralelno s događanjima u prostoru parka, u javnom prostoru Trga bana Jelačića u rujnu 2012. mogao se razgledati prvi postav Virtualnog muzeja Dotrščina na temu Pisci I publicisti ubijeni na Dotrščini čija je autorica bila Nataša Mataušić, muzejska savjetnica Hrvatskog povijesnog muzeja.
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Mitteleuropa se naște sub semnul revizionismului. Se vor granițe noi, în numele unor criterii rasiale culminante la Auschwitz. De altfel, subliniază preopinenții lui Kundera (studiul său a stârnit nu doar aplauze furtunoase, ci și furtuni polemice), e corect să scriem că Mitteleuropa are, de fapt, două centre : Viena culturii și Auschwitz-ul asasinatului. Cei care privesc cu circumspecție termenul nu uită să evoce anii de formare ai lui Hitler, într-o Vienă antisemită. Mitul Vienei paradisiace este subminat de un altul, cel puțin la fel de viguros : acela al orașului infernal, aflat sub întreitul blestem al antisemitismului, al Casei imperiale degenerate și al kitsch-ului.
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Besides the introductory notes on the position of the Jews and anti-Semitism in Russia, Germany and Hungary, the article deals with two sermons delivered by the Chief Rabbi of Zagreb, Dr Hosea Jacobi, on the celebration of Hanukah in November 1883 and on the occasion of the twenty-fifth anniversary of his rabbinic ministry in Zagreb on 14 January 1893. Regarding the first sermon, particularly interesting are the impressions overwhelming him while, for the first time, preaching in the synagogue in Croatian language. In the second sermon, he emphasized that Croatia is an example of a country in which Jews live peacefully and may develop their cultural, economic and religious potentials, in which they are spared of anti-Semitic assaults and hatred, to which they are exposed in many other countries. Both sermons are important as sources for the research of Croato-Jewish relations in the nineteenth century.
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Se židovskou tematikou se setkáváme v našich zemích již od 10. století, kdy do českých zemí přicházeli první Židé. Od té doby se Židé opakovaně stávali cílem útoku ostatních, často přicházeli nejen o svůj majetek, ale i o své životy. Vše vyvrcholilo druhou světovou válkou a holocaustem. Historie židovského obyvatelstva i jeho každodenního života je bohužel v rámci středoškolského vyučování opomíjena – převážně z časových důvodů. Proto je velmi důležité i v dnešní době, kdy antisemitismus není výjimkou, aby se studenti o židovské tematice dozvěděli a společně o ní diskutovali. Díky níže popsaným programovým blokům se se studenty můžeme dotknout nejen perzekucí židovské komunity, transportů a poválečné situace, ale také židovských tradic a zvyků.
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