Abstract: Warto zwrócić uwagę na przestrzenie lokalne – przedwojenne sztetle, małe miejscowości zamieszkiwane przed wojną przez liczne społeczności żydowskie. To w nich wyraźniej widać następstwa Zagłady. Po wojnie przestały istnieć tam całe wspólnoty żydowskie, a po ich wielowiekowej obecności pozostały domy, sklepy, przed-mioty codziennego użytku; wojnę przetrwało, choć w różnym stanie, żydowskie dziedzictwo materialne – dawne synagogi, cmentarze, książki, przedmioty kultu religijnego. Wielu badaczy wskazuje na fakt, że nieżydowscy mieszkańcy odnieśli korzyści na skutek Holokaustu – przejęli majątki należące kiedyś do Żydów oraz pozycje społeczne zajmowane kiedyś przez nich Ten fakt, jak również namacalność Zagłady w przestrzeniach dawnych sztetli(masowe groby, niezamknięte getta, egzekucje) i różne postawy wobec ludobójstwa oraz jego ofiar miały wpływ na kondycję tworzących się po wojnie społeczności – szczególnie w wymiarze tożsamościowym. Następstwa Zagłady złożyły się na ramy trudnej przeszłości, które do dziś kształtują postawy wobec Żydów oraz pamięć o Holokauście w dawnych sztetlach. Co ważne, przestrzenie te zachowały w dużym stopniu swój urbanistyczny układ – do dziś stoją tam przedwojenne domy i kamienice, pozostały też elementy żydowskiego dziedzictwa materialnego – najczęściej dawne synagogi oraz żydowskie cmentarze. Pamięć o wojnie, o dawnych sąsiadach, o postawach członków grupy własnej jest wciąż podtrzymywana jako część lokalnego kontekstu.
Abstract: In recent years, Jews, Germans, and Poles have stood at three corners of a triangle, labeled, respectively, as victims, perpetrators, and bystanders by genocide researchers treating the Holocaust. The formulation advanced previous equations, where scholars could only imagine the duality of victim-perpetrator.3 Newrevelations about kinds and layers of complicity, competing claims to victim-hood, and the recognition that individuals may inhabit more than one of the categories, force us to confront the complexity of interrelations. Yet, the rise of attention to public memory in Holocaust studies suggests, rather than a permanent two-dimensional geometry, a different idiom: an active, jockeying troika of nations, yoked together by a difficult history. This new metaphor allows us to anticipate and attend to the ongoing tensions and shifts that occur among members of the team, on whom different memorial burdens may be placed. In this chapter, I address the circumstances of a major, and quite recent, transmogrification of the symbolic Jews-Germans-Poles constellation. Namely, I argue that in the framework of Jewish Holocaust tourism to Poland, Nazi Germany (i.e., the perpetrator) disappears. In its place, Poland has emerged as much more satisfying object of opprobrium, even as—and indeed, I will argue, because—Poland is also beginning to be excavated as a site of more general relevance in Jewish memory-culture.
Abstract: This research study seeks to understand the current state of Holocaust education in Romanian classrooms and the variety of forces that influence its treatment. By identifying obstacles, challenges, and successes, this study provides a generative knowledge base for curriculum proposals, symposia, and other initiatives that seek to disrupt reticence on this topic. Given the wide range of possible influences on Holocaust instruction, this study employs ethnographic methods to seek out constructed meanings among students, teachers, subject matter, and numerous forces within the milieu. The findings reveal some promises for addressing this history in schools, including teacher autonomy, institutional support, and teacher trainings. Yet Romania faces a number of challenges, such as the legacy of communism, the role of Antonescu in the curriculum, few opportunities to address controversies, limited instructional time, and other institutional and community forces. Holocaust education is a relatively new phenomenon in Romania and understanding its evolution can inform other societies and cultures that are working to introduce Holocaust studies or controversial issues into their curricula. As more post-Soviet and post-communist states attempt to build pluralistic, tolerant, and open-minded societies, their treatment of historical silences and the renegotiation of their past becomes a critical feature for the development of democratic citizens.
Abstract: Předložená studie analyzuje situaci v oblasti péče poskytované přeživším
šoa a ostatním obětem nacisticko-fašistické perzekuce na území Itálie (dále jen
studie) a vznikla na žádost a pro potřeby Evropského institutu odkazu šoa, o. p. s.
(dále jen ESLI), jemuž má sloužit především jako podpůrný nástroj pro
formulování jeho krátko-, středně- a dlouhodobých strategií v oblasti péče o
přeživší šoa a ostatní oběti nacisticko-fašistické perzekuce.
Tato studie v mnohém inspirativně a metodologicky vychází ze studie
Situace v oblasti péče poskytované přeživším holocaustu a ostatním obětem
nacistické perzekuce na území České republiky provedené výzkumným týmem
pod vedením PhDr. Dariny Sedláčkové (Praha: ESLI, 2012).
V úvodní kapitole je definována cílová skupina, na niž se studie
zaměřuje, jsou zde představena základní metodologická východiska, užívané
termíny a rozsah mapované péče. V závěru této části jsou uvedeny předpokládané
tendence ve vývoji potřeb výše definovaných cílových skupin.
Druhá kapitola obsahuje ucelený přehled platné italské legislativy
související s oblastí sociálního a důchodového zabezpečení a státní a
regionální/místní sociální podpory a obsahuje i souhrnný přehled specifických
opatření přijatých italským státem ke zlepšení životní situace cílových skupin,
eventuálně jejich pozůstalých. Kapitola je doplněna informacemi o
odškodňovacím programu Claims Conference na území Itálie.
Třetí kapitola prezentuje asociace a organizace, které sdružují přeživší
šoa a další oběti nacisticko-fašistické perzekuce v Itálii, popřípadě jejich pozůstalé.
Zmíněny jsou také organizace spojující účastníky národního boje za osvobození.
Čtvrtá kapitola analyzuje současný stav poskytování sociální péče
přeživším šoa a ostatním obětem nacisticko-fašistické perzekuce v Itálii z pohledu
praxe a jsou zmíněny regionální diverzity v poskytování sociální péče.
V poslední a závěrečné kapitole jsou shrnuta zjištěná fakta a jsou vedena
doporučení na zlepšení fungování systému sociální péče poskytované přeživším
druhé světové války a nacisticko-fašistické perzekuce. Tato doporučení vycházejí z reálných návrhů a praktických potřeb a mohla by efektivně vylepšit sociální
pozici cílové skupiny.
Součást studie tvoří rovněž příloha s přehledem relevantních italských
zákonů.
Vzhledem ke skutečnosti, že v průběhu vypracovávání studie postupně
docházelo k úpravám penzijního systému a k přechodu na nový, je na tyto
skutečnosti na patřičném místě upozorněno.
Autorka studie používá primárně italskou odbornou terminologii a
názvosloví a až v závorce uvádí český překlad. Je si však vědoma toho, že překlady
nejsou vždy zcela přesné, a to z toho důvodu, že v českém jazyce není vždy možné
najít přesný ekvivalent termínů.
Zároveň autorka také upozorňuje na skutečnost, že italský důchodový a
sociální systém je natolik složitou soustavou, že pro tuto studii byly vybrány
relevantní informace a data. Mimo fokus této práce byly ponechány nepodstatné
skutečnosti, stejně jako nejsou zmíněny například sociální příspěvky, jež již
v současné době nejsou v platnosti
Abstract: Was bleibt, wenn die Zeuginnen und Zeugen der nationalsozialistischen Verbrechen gestorben sein werden? Seit Jahren ist diese Frage in allen gesellschaftlichen, wissenschaftlichen und pädagogischen Debatten über den Umgang mit der NS-Geschichte präsent. Was bleibt, sind die Zeugnisse, die Überlebende in ganz unterschiedlicher Form abgelegt haben: ihre Berichte, ihre literarischen, musikalischen und bildnerischen Verarbeitungen, ihre lebensgeschichtlichen Erzählungen, ihre Zeugenaussagen vor Gericht. Sie vermitteln eindrücklich die Auswirkungen und Schrecken der nationalsozialistischen Verfolgung. Aber sind sie Garanten dafür, dass die spezifische Erfahrungsgeschichte der NS-Opfer auch künftig in der öffentlichen Erinnerungskultur und in der Bildung bewahrt werden wird? Welchen Stellenwert haben sie in der Geschichtsforschung zu Nationalsozialismus und Holocaust? Und wie lassen sie sich in der Bildungspraxis am besten einsetzen? Die Veranstaltungsreihe „Entdecken und Verstehen. Bildungsarbeit mit Zeugnissen von Opfern des Nationalsozialismus“ der Stiftung „Erinnerung, Verantwortung und Zukunft“ (EVZ) ist diesen Fragen nachgegangen. In fünf Seminaren wurden neueste Forschungsergebnisse sowie konkrete Bildungsmodule zu den wichtigsten Zeugnisformen vorgestellt und diskutiert. Die Resultate der Reihe sind in diesem Band dokumentiert
Abstract: Although the Holocaust ended more than fifty years ago, its impact continues to be an enduring trauma in the 21st century. Most of the survivors have passed away, but the second and third generations continue to carry this dark inheritance within their lives. Historians have reflected upon the destruction visited upon the European landscape, and we have come to see that even in America significant changes have taken place within that community. Germany continues to be a puzzle. Immediately after the war, the prevailing attitude saw all Germans as evil, and the occupying forces were forbidden to fraternize. Yet it is not in the nature of soldiers to remain distant from the people around them, and that wall disappeared far quicker than the ‘Wall’ built by the Communists to separate East and West Germany. Later, distinctions began to be made between ‘good’ and ‘bad’ Germans, partially through the ‘denazification’ courts and later by the general public. Once business ties were re-established the attitude towards the Germans began to change. Eventually, wealthy German tourists were accepted, even though sly jokes about them continued. But Germany itself had to undergo dramatic changes, which continue to be played out in a country which now holds a commanding position in the European Community.
Abstract: In 1995 the German federal centre for political education published a collection of essays on the problems arising from public representations of the Holocaust. Angela Genger, director of the Dusseldorf Memorial Centre, expressed her worries about developments at the major memorial centres following the unification of Germany. Under the heading ‘Are we facing a roll back?’, she laments that ‘the discursive and process-orientated practice adopted since the early eighties’ has been playing ‘non-principal role’2 in the memorials’ quest for renewal. As president of the working group for memorials in North Rhine-Westfalia, she particularly regrets that the discourse has since become ‘state-based’. In the old federal republic, the protagonists had often met with solid political opposition from the various municipalities, regions and federal states. Passionate and lengthy debates were carried on between so-called ‘barefoot historians’ and history workshops, trade union and church groups (especially ‘Aktion Sühnezeichen’), engaged activists and local politicians, but most of all former inmates and other victims of National Socialism. They eventually succeeded in bringing about a range of vastly different, decentralized memorials. These are seen in strong contrast to the centralized memorials, which are funded by the federal government and the relevant states, were conceived by historians and other experts, and are headed by academics and administrators enjoying a superior level of social security, with pension benefits and even the provision of housing.
Abstract: Soviet historiography ignored the Jewish role in World War II, for reasons shall explore. Yet the topic is very important to Soviet and post-Soviet Jews (as well as to others), in part precisely because it was ignored by the Soviets. This is manifested in the number of articles and books published on the subject in the former Soviet Union (FSU) and the Soviet Jewish diaspora, few of them by professional historians. One way of supplementing amateur historiography and filling in gaps in our knowledge is by taking oral testimonies from participants in the war. This has been done successfully by some popular historians in the United States. Oral history has serious limitations, of course. It should probably not be used to establish facts, especially at a distance of more than fifty years and in regard to events fraught with great meanings and emotions. Oral history allows for embellishment, cover-ups, falsifications and distortions. However, it can be most useful in establishing perceptions, that is, not so much what happened — though that should not be dismissed — but what people think happened, or think now happened then.
Abstract: In march 1998, the Vatican released a long-awaited statement on the Catholic Church and the Holocaust. In a preface to the document, entitled We Remember: A Reflection on the Shoah, Pope John Paul II expressed his hope that it would ‘help to heal the wounds of past misunderstandings and injustices’. Eighteen months after the publication of the document, it seems now possible to conclude that, however sincere the Vatican’s intentions, the pope’s hopes will almost certainly not be realized. Indeed, far from healing, the document has succeeded largely in re-opening, if not actually deepening, old wounds. Not only did it divide the Catholic intellectual and journalistic communities. More importantly, I think, it bewildered and frustrated many Jewish readers and bitterly disappointed others. It also called forth a literary response from Jewish intellectuals and organizations that, while especially vigorous in the immediate wake of the document’s publication, had force and feeling to last more than a year. Since the energy driving these responses appears to have subsided, it seems possible now to undertake a comprehensive survey of Jewish reaction to We Remember and to attempt to account for its intensity and duration.
Abstract: L'arte e il Museo rappresentano due settori all'avanguardia nella ricerca e nella trasmissione della Memoria della Shoah. Esattamente queste due frontiere disciplinari si occupano fra l'altro dei molti e diversi modi in cui la Memoria stessa è vista, comunicata o percepita. Il libro, frutto di uno studio durato molti anni, accoglie contributi di specialisti fra i più accreditati nei due temi: persone, situazioni e realtà nuove e a tratti sorprendenti aiutano il lettore a comprendere meglio i volti, le sembianze della Memoria della Shoah nel mondo di oggi e di domani.
Indice
Maya Zack, Counterlight
Clara Ferranti, Per una definizione linguistica del totalitarismo del XXI secolo: “radiografia” controluce dell’epoca contemporanea
Paolo Coen, Da Richard Serra in qua. La memoria dell’Olocausto nell’arte e nel Museo, fra continuità, fratture e intersezioni
Eleonora Palmoni, Proposta per musealizzare una delle località di internamento fascista nelle Marche: la Villa Giustiniani-Bandini di Urbisaglia
Daria Brasca, “Holocaust-Era Looted Art” nel contesto italiano: le collezioni private ebraiche tra rimozioni storiche e mancata coscienza nazionale
Manfredo Coen, Il Parco del Cardeto ad Ancona
Chiara Censi, Il patrimonio ebraico di Ancona e delle Marche. La musealizzazione del Cimitero Ebraico di Ancona
Lola Kantor-Kazovsky, Post-Holocaust Reflexion in Moscow Non-conformist Art of the 1960s and Michail Grobman’s Israeli Leviathan group
Danielle Pardo Rabani, La memoria del Bene, Brindisi accoglie: proposta per il recupero e la valorizzazione della ex Stazione Sanitaria Marittima di via Mater Domini
Giorgia Calò, Rappresentare il non rappresentabile. Il volto della Shoah
Anastasia Felcher, Of Their Own Design: Curatorial Solutions to Commemorate the Shoah in Museums across Eastern Europe
Elenco delle immagini
Abstract: Law on Property Restitution and Compensation stipulates that its provisions apply to confiscated property provided that the owner of that property is rehabilitated. In this case, the request for the return of property must be accompanied by a court decision on the rehabilitation or proof that the application for rehabilitation was submitted. The first Serbian Rehabilitation Act was passed in 2006. According to the Law on Rehabilitation, from December 2011, persons who have been deprived of a right (to life, to freedom of movement, to property...) because of political activism, ideological or religious beliefs and national origin before the entry into force of this Act can be rehabilitated. However, the question is how the provisions of this law are applied to the victims of the Holocaust and other victims of Nazi terror. Does this law take into account the victims, does it provide any satisfaction to the victims of the Holocaust and other victims of the occupiers and various quisling formations? What consequences the
implementation of the Rehabilitation Act may have on the property rights of persons who, in the course of World War II, acquired property that was previously forcibly taken away (factual and legal violence) from their
rightful owners? What consequences the implementation of this law may have on the rights of the victims of the Holocaust and their heirs and what consequences the implementation of this law may have on the rights of the
victims of the Holocaust who have no heirs?
Abstract: Following on the overview presented at the first annual Holocaust and Restitution Conference concerning what is known about the expropriation of cultural property in Serbia during World War II and where that cultural property is presently located, ways in which restitution of art, Judaica, and other cultural property might best be implemented are discussed.
Serbia is encouraged to do historical research on the history of cultural plunder during World War II and on what was restituted to Serbia and within Serbia after the War, and to create a listing or database on the internet of what was taken in Serbia, noting what was subsequently returned and what is still missing. An entity should be responsible for provenance research in the country, either one that actually does the research as in Austria or one that oversees the research carried out by museums, libraries, and archives as in the Netherlands. Information should be made public over the internet of the results of such provenance research. A separate entity, as neutral and independent as possible, should be responsible for restitution decisions based on the provenance research. Serbia should pass legislation covering the return of private movable cultural property that is applicable to both Serbian and foreign citizens. Preferably there should be no deadline for claims for cultural property, whether individual or communal, since such cultural property is often not immediately identifiable. A non-bureaucratic process for filing claims should be established. Cultural property for which original owners and heirs are not identified (heirless property) should be listed on an internet site so that potential claimants can come forward. Such
items should not necessarily move from their current location, but their provenance history should be publicly noted.
Abstract: Following on the overview presented at the first annual Holocaust and Restitution Conference concerning what is known about the expropriation of cultural property in Serbia during World War II and where that cultural property is presently located, ways in which restitution of art, Judaica, and other cultural property might best be implemented are discussed.
Serbia is encouraged to do historical research on the history of cultural plunder during World War II and on what was restituted to Serbia and within Serbia after the War, and to create a listing or database on the internet of what was taken in Serbia, noting what was subsequently returned and what is still missing. An entity should be responsible for provenance research in the country, either one that actually does the research as in Austria or one that oversees the research carried out by museums, libraries, and archives as in the Netherlands. Information should be made public over the internet of the results of such provenance research. A separate entity, as neutral and independent as possible, should be responsible for restitution decisions based on the provenance research. Serbia should pass legislation covering the return of private movable cultural property that is applicable to both Serbian and foreign citizens. Preferably there should be no deadline for claims for cultural property, whether individual or communal, since such cultural property is often not immediately identifi able. A non-bureaucratic process for filing claims should be established. Cultural property for which original owners and heirs are not identifi ed (heirless property) should be listed on an internet site so that potential claimants can come forward. Such
items should not necessarily move from their current location, but their provenance history should be publicly noted.
