Abstract: The pro-Gaza demonstrations that marked the summer of 2014 were trailed by a concern over the intensity of anti-Semitism among European Muslims and accusations of ‘double standards’ with regard to anti-Muslim racism. In the Netherlands, the debate featured a nexus between the Holocaust, anti-Semitism, Islamophobia, freedom of speech and the limits of tolerance, which beckons a closer analysis. I argue that it indicates the place of the Holocaust in the European imaginary as one of a haunting, which is marked by a structure of dis/avowal. Prescriptive multicultural tolerance, which builds on Europe’s debt to the Holocaust and represents the culturalized response to racial inequalities, reiterates this structure of dis/avowal. It ensures that its normative framework of identity politics and equivalences, and the Holocaust, Jews and anti-Semitism which occupy a seminal place within it, supplies the dominant (and in the case of anti-Semitism, displaced) terms for the contestation of (disavowed) racialized structures of inequality. The dominance of the framework of identity politics as a channel for minority populations to express a sense of marginalization and disaffection with mainstream politics, however, risks culturalizing both the origins and the solutions to that marginalization. Especially when that sense of marginalization is filtered and expressed through the contestation of the primacy of the Holocaust memory, it enables the state, which embeds Jews retrogressively in the European project, to externalize racialized minorities on the basis of presumed cultural incompatibilities (including anti-Semitism, now externalized from the memory of Europe proper and attributed uniquely to the Other); to erase its historical and contemporary racisms; and to subject minority populations to disciplinary securitization. Moreover, it contributes to the obfuscation of the political, social and economic dynamics through which neo-liberal capitalism effects the hollowing out of the social contract and the resultant fragmentation of society (which the state then can attribute to ‘deficient’ minority cultures and values).
Abstract: »Es sind die kleinen Facetten des Furchtbaren, die so erschüttern.« (Andrea von Treuenfeld)
Welche Erfahrungen machten die Kinder jener Menschen, die den Holocaust überlebten? Wie prägend waren die Erinnerungen der Eltern an Flucht, Konzentrationslager und die ermordete Familie? Und was bedeutete deren Neuanfang im Land der Täter für das eigene Leben?
Andrea von Treuenfeld hat prominente Söhne und Töchter befragt. Marcel Reif, Nina Ruge, Ilja Richter, Andreas Nachama, Sharon Brauner, Robert Schindel und andere berichten von der Herausforderung, mit dem Ungeheuerlichen leben zu müssen.
Ein wichtiges und berührendes Buch!
Das Trauma des Holocaust und seine Folgen für die Zweite Generation
Die Nachkommen der Opfer brechen ihr Schweigen
Mit den Geschichten von Marcel Reif, Nina Ruge u.v.a.
Abstract: This article examines an under-researched artistic practice of Holocaust memorialization, which, emerging in Poland in the early 1990s, combines elements of theater, performance art, and religious ritual and invites a high degree of civic participation. I argue that these artistic practices are similar to traditional practices of lived and embodied transmissions of memory referred to by French historian Pierre Nora as milieux de mémoire. This article will challenge Nora's view that milieux de mémoire have been permanently replaced with lieux de mémoire (sites of memory). To counter this claim, I invoke the memorialization activities of the grassroots and Lublin-based cultural institution the Grodzka Gate – NN Theater Center. Through the series of artistic actions called Mystery of Memory (2000–2011) and Letters to (2005–present), this institution is actively involved in creating and sustaining Polish milieux de mémoire dedicated to the memory of the Holocaust. The ensuing milieux de mémoire have a practical, civic and social function to establish a sense of shared community among younger generations of Poles. Therefore, these actions look toward the future, rather than solely remembering the difficult past, and encourage participants to acknowledge and celebrate difference and multiculturalism, rather than singly confronting unsavory moments of Polish–Jewish relations.
Abstract: Several decades on from Tommie Smith and John Carlos’s iconic Black Power salute at the 1968 Olympics in Mexico City, sociologists such as Douglas Hartmann and Ben Carrington argue that contemporary debates about sport, race, and protest are becoming ever more complicated. Within this context, the quenelle salute given by footballer Nicolas Anelka whilst playing for West Bromwich Albion in December 2013 merits analysis. The controversial and complicated gesture led to disciplinary action from the Football Association and his club, and ultimately to the end of his playing career. Due to its association with controversial French comedian Dieudonné, the quenelle is widely seen as anti-Semitic, although some argue that it is merely anti-system. Despite this potential ambiguity, it will be shown that the quenelle remains a protest gesture. In order to interpret Anelka’s actions, it is important to examine the quenelle’s roots and when he performed the gesture. Such analysis needs to be placed within the context of contemporary footballers’ engagement (or lack of engagement) with socio-political issues, and provides a means of assessing the relationship between football, politics, and protest in contemporary Europe.
Abstract: Seventy years have passed since the Holocaust, but this cataclysmic event continues to reverberate in the present. In this research, we examine attributions about the causes of the Holocaust and the influence of such attributions on intergroup relations. Three representative surveys were conducted among Germans, Poles, and Israeli Jews to examine inter- and intragroup variations in attributions for the Holocaust and how these attributions influence intergroup attitudes. Results indicated that Germans made more external than internal attributions and were especially low in attributing an evil essence to their ancestors. Israelis and Poles mainly endorsed the obedient essence attribution and were lowest on attribution to coercion. These attributions, however, were related to attitudes towards contemporary Germany primarily among Israeli Jews. The more they endorsed situationist explanations, and the less they endorsed the evil essence explanation, the more positive their attitude to Germany. Among Germans, attributions were related to a higher motivation for historical closure, except for the obedience attribution that was related to low desire for closure. Israelis exhibited a low desire for historical closure especially when attribution for evil essence was high. These findings suggest that lay perceptions of history are essential to understanding contemporary intergroup processes.
Abstract: Настоящая книга представляет собой продолжение двух предыдущих изданий: "20 лет Большой алии" (2013) и “Четверть века Большой алии” (2017) и посвящена дальнейшим изменениям, которые претерпела еврейская русскоязычная община в Израиле. Наш анализ охватывает период с начала 1990-х годов до настоящего времени, и включает динамику общей численности репатриантов по республикам исхода, их расселение по городам и регионам Израиля, демографические аспекты, владение ивритом и англий-ским языком, компьютерную грамотность, армейскую/национальную службу, образова-ние (как взрослого населения, так и детей и молодежи). Особое внимание уделяется профессиональному трудоустройству репатриантов, и в частности, специалистов с выс-шим образованием. Рассматриваются также изменения в экономическом положении ре-патриантов, их состояние здоровья, а также общая удовлетворенность жизнью в Изра-иле, отношение к различным общественным институтам и уровень религиозности. По сравнению с предыдущим изданием, данные уточнены в соответствии с новыми источ-никами и с учетом тенденций последних лет.
Данные по репатриантам сопоставляются со всем еврейским населением Израиля, а по возможности – с еврейскими иммигрантами из бывшего СССР в США и Германии.
Книга предназначена для демографов, социологов, специалистов, занятых проблемами интеграции репатриантов в различных сферах и всех интересующихся данной пробле-мой.
Abstract: Celem tekstu jest próba uchwycenia integralnych, choć czasami antytetycznych i skrywanych więzi, które w europejskim (chrześcijańskim/zsekularyzowanym) imaginarium łączyły żydów i muzułmanów, Żydów i Arabów. Idea tekstu wyrasta z przekonania, że procesu konstytuowania się jakiejkolwiek tożsamości lub wspólnotowości nie da się satysfakcjonująco opisać bez wyjścia poza standardową analizę, która koncentruje się na tym, jak tożsamość ustanawia się poprzez odniesienie do tego, co wobec niej inne. Tezą autorki jest to, że w przypadku europejskich (chrześcijańskich/zsekularyzowanych) wspólnot i tożsamości kluczowym elementem odnoszenia się do „inności” jest konceptualne i polityczne żonglowanie różnymi kategoriami „innych”, a więc m.in. figurami „żyda” i „muzułmanina”, „Żyda” i „Araba”. Autorka rekonstruuje zmienne konfiguracje, w jakich na przestrzeni europejskiej historii pojawiały się te figury. Pokazuje, że ewoluowały one od etapu, na którym różnorodne wyobrażenia na temat żydów i muzułmanów, Żydów i Arabów zawierały często przekonanie o ich rozmaicie rozumianym pokrewieństwie i bliskości, do etapu, w którym następuje radykalne symboliczne i polityczne zerwanie między tym, co żydowskie i tym, co muzułmańskie/arabskie. Zawarta w tekście analiza przedstawiona jest jako baza do zrozumienia mechanizmów antysemityzmu i islamofobii, a także łączących je korelacji.
Abstract: As one of the most visited museums in Germany’s capital city, the Jewish Museum Berlin is a key site for understanding not only German-Jewish history, but also German identity in an era of unprecedented ethnic and religious diversity. Visitors to the House of Memory is an intimate exploration of how young Berliners experience the Museum. How do modern students relate to the museum’s evocative architecture, its cultural-political context, and its narrative of Jewish history? By accompanying a range of high school history students before, during, and after their visits to the museum, this book offers an illuminating exploration of political education, affect, remembrance, and belonging.
Abstract: Autorka v tejto publikácii sumarizuje svoje aktuálne poznatky získané dlhodobým výskumom problematiky holokaustu na Slovensku, jeho reflexie v spomienkach pamätníkov i obrazy šírené v súčasnej spoločnosti Slovenska. Zamýšľa sa nad možnosťami metódy oral history pri výskume tejto témy, jej úskaliami i pozitívami. Významné je pre ňu využitie tejto kvalitatívnej metódy zameranej na mikroúroveň spoločnosti, na subjektívne prežívanie veľkých dejín, priamy kontakt bádateľa s človekom, ktorý tieto udalosti prežil. Predstavuje jednotlivé dlhodobé výskumné projekty, ktoré autorka realizovala, ich výskumné vzorky, spôsob a podmienky práce. V tretej časti predstavuje spomienky na holokaust z dvoch perspektív: obetí (židovských pamätníkov) a divákov (ich nežidovských susedov, ktorí boli svedkami, no nie priamymi aktérmi diania). V závere sa zamýšľa nad vzťahom pamäti spomienkového spoločenstva a jeho vlastnými identitami, porovnáva spôsoby spomínania u židovských a nežidovských respondentov a uvažuje, čo prezrádzajú o vzťahoch medzi nimi a o ich vlastných referenčných skupinách.
Abstract: Following Hoskins’ often-cited notion of “new memories” (Hoskins 2001), which are generated by traditional media in the broadcast-era, now, in a post-broadcast age, we seem to face yet another “memory boom” (Huyssen 2003), also known as a “connective turn” (Hoskins 2011). Instead of focusing on the consequences of this connective turn, however, in this paper, we aim to conceptualize another kind of (dis)connection: we analyse the interrelatedness of various – digital and analogue, virtual and material – memories. Focusing on the diverse practices of memorialising the Hungarian Shoah, and more specifically, on the controversy over the Memorial to the Victims of German Occupation in the urban, as well as digital space, we do not only show how memories (dis)connect an actual and a virtual community, but also how these different kinds of memories (dis)connect with each other in the urban and digital space.
Abstract: Antisemitische Feindbilder sind bei arabischen Flüchtlingen weit verbreitet. Dies belegt eine Studie, welche vom American Jewish Committee (AJC) in Auftrag gegeben wurde.
„Bisher beruhte diese wichtige Diskussion, etwa zum Thema Antisemitismus, lediglich auf der Ebene von Vermutungen. Nun haben wir ein wissenschaftlich-fundiertes Bild: Judenfeindliche Ressentiments, antisemitische Verschwörungstheorien und eine kategorische Ablehnung Israels sind bei vielen Flüchtlingen aus dem arabischen Raum weit verbreitet. Dies ist angesichts der tiefen Verwurzelung des Judenhasses in arabischen Ländern zwar nicht verwunderlich, dennoch hat uns die Klarheit einiger Aussagen überrascht. Das Problem ist komplexer als von manch einem angenommen“, sagte Deidre Berger, Direktorin des AJC Berlin Ramer Institute.
Die Studie wurde von dem Historiker und Antisemitismusforscher Dr. Günther Jikeli (Indiana University/Universität Potsdam) in Berlin durchgeführt. Hierfür wurden 68 Geflüchtete (18-52 Jahre) aus Syrien und dem Irak in Gruppeninterviews befragt. Eine aktuell laufende Folgestudie vom Forscher mit 85 Befragten bestätigt die Ergebnisse.
„Wir haben die Studie in Auftrag gegeben, um Antworten über Einstellungen zu Juden, Israel und demokratischen Werten unter Flüchtlingen aus dem arabischen Raum zu bekommen. Die Erkenntnisse sind von großer Bedeutung für die Frage, wie die Integration von Geflüchteten gelingen kann“, so Berger weiter. „Die Ergebnisse der Studie sind erschütternd, aber nicht alle Flüchtlinge sind gleich und unser Verständnis muss viel differenzierter werden. Gerade diejenigen, die in Syrien oder dem Irak als religiöse oder ethnische Minderheiten verfolgt wurden, positionieren sich häufiger gegen Antisemitismus und für Israel."
