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: 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: Krakow's Jews, scattered around the world, reminisce about their hometown. The main reasons for returning to Krakow are recurring images of the past and the urge to see their life story as a coherent whole. The returnees rediscover their hometown through their own traces of memory, although there are shared stops on the way. These are the places associated with their childhood and their family history, but also with the heritage of Krakow's Jews and the Holocaust. Such diverse stops on the trail of memories show dual identity of the city – the city of a once glorious past but also stigmatised by blood, murder and loss. The absence of the families of the murdered Jewish community is equivalent to the lack of natural environment of commemoration. Those returning are looking for a new commemorative milieu, and everyone who remembers will also become part of it (e.g. their school friends, teachers, neighbours etc.). Finally, the returnees are coming back home – to the house where they were born, but one that is not home anymore.
Abstract: Lelov, an otherwise quiet village about fifty miles south of Cracow (Poland), is where Rebbe Dovid (David) Biederman founder of the Lelov ultra-orthodox (Chasidic) Jewish group, - is buried. His grave is now a focal point of the Chasidic pilgrimages. The pilgrims themselves are a Chasidic hodgepodge, dressed in fur-brimmed hats, dreadlocked, and they all come to Lelov for the same reasons: to pray, love, and eat with their brethren. The number of pilgrims has grown exponentially since the collapse of Communism in Poland in 1989; today about three hundred ultra-orthodox Jews make a trek. Mass pilgrimage to kevorim (Chasidic graves), is quite
a new phenomenon in Eastern Europe but it has already became part of Chasidic identity.
This thesis focuses on the Chasidic pilgrimage which has always been a major part of the Jewish tradition. However, for the past fifty years, only a devoted few have been able to undertake trips back to Poland. With the collapse of Communism, when the sites in Eastern and Central Europe became more open and much more accessible, the ultra-orthodox Jews were among the first to create a ‘return movement’. Those who had been the last to leave Poland in search of asylum are now becoming the initiators of the re-discovery of Jewish symbols in this part of the world.
Abstract: How is the Holocaust remembered in Romania since the fall of communism? Alexandru Florian and an international group of contributors unveil how and why Romania, a place where large segments of the Jewish and Roma populations perished, still fails to address its recent past. These essays focus on the roles of government and public actors that choose to promote, construct, defend, or contest the memory of the Holocaust, as well as the tools—the press, the media, monuments, and commemorations—that create public memory. Coming from a variety of perspectives, these essays provide a compelling view of what memories exist, how they are sustained, how they can be distorted, and how public remembrance of the Holocaust can be encouraged in Romanian society today.
Contents:
Memory under Construction: Introductory Remarks / Alexandru Florian
Part I: Competing Memories and Historical Obfuscation
1. Ethnocentric Mindscapes and Mnemonic Myopia / Ana Brbulescu
2. Post-Communist Romania’s Leading Public Intellectuals and the Holocaust / George Voicu
3. Law, Justice, and Holocaust Memory in Romania / Alexandru Climescu
4. Romania: Neither "Fleishig" nor "Milchig": A Comparative Study / Michael Shafir
5. "Wanting-not-to-Know" about the Holocaust in Romania: A Wind of Change? / Simon Geissbühler
Part II: National Heroes, Outstanding Intellectuals or Holocaust Perpetrators?
6. Mircea Vulcnescu, a Controversial Case: Outstanding Intellectual or War Criminal? / Alexandru Florian
7. Ion Antonescu’s Image in Post-Communist Historiography / Marius Cazan
8. Rethinking Perpetrators, Bystanders, Helpers/Rescuers, and Victims: A Case Study of Students' Perceptions / Adina Babe
Abstract: How are local understandings of identity, relatedness, and belonging transformed in a global era? How does international tourism affect possibilities for who one can become?
In urban Portugal today, hundreds of individuals trace their ancestry to 15th century Jews forcibly converted to Catholicism, and many now seek to rejoin the Jewish people as a whole. For the most part, however, these self-titled Marranos ("hidden Jews") lack any direct experience of Jews or Judaism, and Portugal's tiny, tightly knit Jewish community offers no clear path of entry. According to Jewish law, to be recognized as a Jew one must be born to a Jewish mother or pursue religious conversion, an anathema to those who feel their ancestors' Judaism was cruelly stolen from them. After centuries of familial Catholicism, and having been refused inclusion locally, how will these self-declared ancestral Jews find belonging among "the Jewish family," writ large? How, that is, can people rejected as strangers face-to-face become members of a global imagined community - not only rhetorically, but experientially?
Leite addresses this question through intimate portraits of the lives and experiences of a network of urban Marranos who sought contact with foreign Jewish tourists and outreach workers as a means of gaining educational and moral support in their quest. Exploring mutual imaginings and direct encounters between Marranos, Portuguese Jews, and foreign Jewish visitors, Unorthodox Kin deftly tracks how visions of self and kin evolve over time and across social spaces, ending in an unexpected path to belonging. In the process, the analysis weaves together a diverse set of current anthropological themes, from intersubjectivity to international tourism, class structures to the construction of identity, cultural logics of relatedness to transcultural communication.
A compelling evocation of how ideas of ancestry shape the present, how feelings of kinship arise among far-flung strangers, and how some find mystical connection in a world said to be disenchanted, Unorthodox Kin will appeal to a wide audience interested in anthropology, sociology, Jewish studies, and religious studies. Its accessible, narrative-driven style makes it especially well suited for introductory and advanced courses in general cultural anthropology, ethnography, theories of identity and social categorization, and the study of globalization, kinship, tourism, and religion.
Abstract: After the Holocaust, the empty, silent spaces of bombed-out synagogues, cemeteries, and Jewish districts were all that was left in many German and Polish cities with prewar histories rich in the sights and sounds of Jewish life. What happened to this scarred landscape after the war, and how have Germans, Poles, and Jews encountered these ruins over the past sixty years?
In the postwar period, city officials swept away many sites, despite protests from Jewish leaders. But in the late 1970s church groups, local residents, political dissidents, and tourists demanded the preservation of the few ruins still standing. Since the collapse of the Soviet Union in 1989, this desire to preserve and restore has grown stronger. In one of the most striking and little-studied shifts in postwar European history, the traces of a long-neglected Jewish past have gradually been recovered, thanks to the rise of heritage tourism, nostalgia for ruins, international discussions about the Holocaust, and a pervasive longing for cosmopolitanism in a globalizing world.
Examining this transformation from both sides of the Iron Curtain, Michael Meng finds no divided memory along West–East lines, but rather a shared memory of tensions and paradoxes that crosses borders throughout Central Europe. His narrative reveals the changing dynamics of the local and the transnational, as Germans, Poles, Americans, and Israelis confront a built environment that is inevitably altered with the passage of time. Shattered Spaces exemplifies urban history at its best, uncovering a surprising and moving postwar story of broad contemporary interest.
Abstract: On the materials of the field expedition in the Biešankovičy rajon of Vitebsk region of Belarus in 2016, dedicated to the relations between Belarusians and Jews, there was a reconstruction of the history of Shtetlekh on the basis of oral testimonies of Jewish and non-Jewish population. The tragic events of the Second World War and the Catastrophe of the Jews that took place in Belarus along with the direct inter-ethnic relations served the main object rather than the background of the research work.
According to the research results we can state that the Belarusian official discourse of the politics of memory about the Catastrophe creates a model of non-identification, denial and mitigation of certain problems of the historical memory related to this tragedy. In the Belarusian ideological rhetoric it is still spoken only about the tragedy of the Soviet people and about the national socialist policy of genocide, which was aimed at the destruction of the Slavs and other peoples. Sometimes under the “others” Jews are meant. Moreover, often in the official discourse at the highest level, the “peculiar nature” of the final solution to the question and the specific
genocide of the Jews are denied, and their “victims” are ranked together with the losses of Belarusians etc.
Though the return of the memory of the Shoah happens to be in today’s Belarus, this process is quite slow and faces a number of difficulties connected with the integration of the memory of the Belarusian and Jewish historical narratives regarding the Second World War. These difficulties of integration of the memory of the Belarusian and Jewish historical narratives regarding World War II in general and the Shoah in particular happen in the consequence of the emergence of the strategies of the “national commemoration”, in the framework of which cultural memory and the conflict of the interpretations of the Catastrophe are constructed.
Contrary to the official Belarusian politics of memory, residents of Beshankovichy, Ula and their surroundings identify the Jews as victims of the German occupation authorities. What is different about it is that this determination takes place against the background of sustainable practice of suppression or mitigation and, paradoxically, sometimes even denying of the tragedy of the Catastrophe, which came as a result of the official Soviet and post-Soviet state policies of memory that has been active for decades in the background of a traumatic experience which occurred due to the reluctance of some Belarusians to admit both guilt for the participation in the events of the Shoah and the responsibility for its consequences.
Abstract: This article is concerned with what happens to precarious community buildings in times of austerity. It responds to a landscape of capitalist realism, in which instrumental, economic forms of value are mobilised to justify the closure of ordinary buildings whose survival is not identified as a political priority. The study focuses on two London cases of a library and an elderly day centre under threat of closure, and traces how grammars of austerity rendered these buildings substitutable. Considering how abstract sociological conceptions of value/s can struggle to break into the embedded common sense of austerity, the authors explore how ethnographic practices of collaboration and attentiveness can help amplify alternative expressions of the meanings of these buildings for their communities. Enacting a form of ethnographic witnessing, which learns from Wittgenstein, the authors highlight the creative, vernacular registers and gestures of library users and day centre members, and show how these were anchored in the buildings themselves. In this way, the article supplements noisier, more hyperbolic accounts of the violence of austerity by amplifying quotidian responses, which express how ordinary buildings and the forms of life they sustain, matter.
Abstract: maginary Neighbors offers a unique and significant contribution to the contemporary debate concerning Holocaust memory by exploring the most important current political topic in Poland: Jewish-Polish relations during and after World War II. Drawing on the controversy and attention generated by Jan Gross’s landmark book Neighbors, whose description of the brutal Jedwabne massacre reignited the debate over Polish-Jewish relations during the war, this timely volume presents a rich and nuanced examination of the manner in which past and present relations between Poles and Jews are understood in Poland and in the Polish and Jewish diasporas.
Rather than revisiting historical details of Jedwabne, this innovative collection uses an interdisciplinary approach to understand the reverberations of the events—and the scholarship that has evolved around them—within the context of the Polish national community. Combining scholarly essays with literary and journalistic accounts, Imaginary Neighbors demonstrates that the Holocaust memory in Poland, together with the memory of Polish Jews and Jewish culture, continues to be engaged in conflict. What emerges is a passionate conversation among cultural critics, philosophers, literary theorists, historians, theologians, and writers on the vexing issues of responsibility, forgiveness, reconciliation, and national and religious identity.
Abstract: In the context of the Dutch immigration debate, tributes to the Holocaust and the memory of Europe’s dead Jews increasingly serve to dismantle multiculturalism as a failed paradigm and to drive a wedge between a revitalized, redeemed, color-blind, post-racial Europe and disenfranchized immigrant, minority and Muslim populations. Embedded in these invocations of the Holocaust and its moral imperatives is a ‘spectropolitics’ of tolerance, in which tolerance, staged as an essential touchstone of Dutch identity, supplies a differential norm that measures the civilizational and racial disjuncture between Europeans, minorities, and Muslims, and validates the new dual paradigm of Dutch citizenship and immigration policy: securitization and disciplinary integration. The centrality of the Holocaust as paradigmatic of Dutch and European racial history meanwhile sidelines the colonial past as constitutive of European identity; displaces an alternative understanding of race as (bio- and necro-political) instruments of colonial rule; and disavows the continued application of these instruments of racial rule in Dutch and European post-colonial societies.
Abstract: This paper looks at how historical museums in Germany that are not Holocaust or Jewish museums represent Jews. It examines the permanent and temporary exhibitions, as well as their visitors’ experiences, at the two largest national and state-sponsored historical museums: the House of History in Bonn and the German Historical Museum in Berlin. I first analyze the ways in which Jewish symbols and images of Jews tell the story of the Holocaust’s aftermath in those museums. The article then focuses on a temporary exhibition, ‘Shalom: Three Photographers See Germany,’ at the Bonn House of History (August 2015–June 2016). I suggest that the exhibitions create directed viewing, whereby the visitors look at Jews and project the experience of viewing Holocaust images. I argue that as they are presented and viewed in the ‘Shalom’ exhibition, Jews undergo temporal displacement whereby their subject position and possible roles both in remembering and in being remembered are limited. I conclude by showing that Jews, as well as other Holocaust victim groups and migrant groups in Germany today, are not equal subjects of memory, meaning both that their subjectivity as participants in the public sphere is limited to specific roles, times and spaces, and that inter-subjective communication about their representation is limited.
Abstract: Post-communist states today are dealing with conflicting sources of ontological insecurity. They are anxious to be perceived as fully European by “core” European states, a status that remains fleeting. Being fully European, however, means sharing in the cosmopolitan European narratives of the twentieth century, perhaps the strongest being the narrative of the Holocaust. Influencing the European Union’s own memory politics and legislation in the process, post-communist states have attempted to resolve these insecurities by undergoing a radical revision of their respective Holocaust remembrance where the memory, symbols, and imagery of the Holocaust become appropriated to represent crimes of communism. By rejecting the cosmopolitan European narrative of the Holocaust, post-communist states have also removed anti-fascist resistance from the core memory of the Holocaust, allowing for a revival and ideological normalisation of contemporary fascist ideological movements. I illustrate the argument with an overview of contemporary Holocaust remembrance practices in the EU’s youngest member, Croatia.
Abstract: This article is an autobiographical contribution recounting the entanglement of Turkish, Jewish and Armenian memories in contemporary Turkey. The ‘special friendship’ between Turkey and the Sephardic Jews, who were given refuge by the Ottoman Empire after escaping the Inquisition in Spain in 1492, has always been used as evidence of the generosity and toleration of Ottoman and subsequent Turkish rule. Recent historical research shows that these claims are both historically inaccurate and politically instrumental. Nevertheless, the Sephardic-Jewish sense of gratitude towards their Turkish protectors, as well as their continuing sense of vulnerability, is acute. Particularly in the year of the centenary of the Armenian Genocide (2015), the tangled memories of Jews, Turks and Armenians have been on display with official commemorations of the tragedy of the vessel Struma carrying Jewish refugees from Romania to Palestine (1942) and the battle over Gallipoli (1915). The Battle of Gallipoli is presented by the Turkish authorities as the beginning of the Turkish war of independence (1919–23) against imperial powers, thus emphasizing that the Armenian Genocide was part of a complex history, the purpose of which was to liberate Turkey from foreign domination. The article analyses the symbolic connections among these events and concludes by looking at the geopolitics of contemporary Turkish–Israeli relations and their impact on Armenian Genocide recognition attempts in the USA.
