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Journal articles on the topic 'Holocaust memorials – Israel'
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1
Stipić, Davor. "The Yugoslav Planting Campaign in Martyrs’ Forest 1952–1955: Symbolism, Rituals and Meaning." Tokovi istorije 29, no. 3 (December 31, 2021): 145–69. http://dx.doi.org/10.31212/tokovi.2021.3.sti.145-169.
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This article will try to examine the phenomenon of memorial forests and its role in the creation of Holocaust mem- ory of the Jewish community in Yugoslavia. Our intention is to present the Yugoslav Jewish tradition of planting memorial for- ests and analyze its symbolical background. The Martyrs’ For- est in Israel will be used as an example of newly-founded place of remembrance, and considering that, the main aim of the arti- cle is to show, in comparison with other examples, what kind of symbolical rituals were used to provide a historical context and legitimacy for new memorials.
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Kirjner, Joaquín. "MEMORIA, CINE E IDENTIDAD EN TORNO AL CONFLICTO PALESTINO-ISRAELÍ: HACIA UNA COMPRENSIÓN HISTÓRICA DEL JUICIO SIVAN VS. FINKIELKRAUT." Secuencias, no. 54 (March 24, 2022): 75–91. http://dx.doi.org/10.15366/secuencias2021.54.004.
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El objetivo del presente artículo consiste en analizar los modos de construir el recuerdo de manera colectiva y de representar el Holocausto y la Nakba en el contexto del conflicto palestino-israelí, atendiendo al fenómeno cinematográfico y el conflicto político e identitario que se desprende de ello. En este sentido, se estudiará el documental Route 181, fragments d’un voyage en Palestine-Israël (Eyal Sivan y Michel Khleifi, 2003) y su intertextualidad con el film Shoah (Claude Lanzmann, 1985), estableciendo los lineamientos teóricos para el análisis de las naciones y la construcción de narrativas y memorias colectivas, y atendiendo a la producción cinematográfica como medio de representación de ese pasado. Principalmente, se ahondará en la polémica desatada a partir del lanzamiento de Route 181, la crítica realizada por Alain Finkielkraut y la disputa llevada a juicio en 2006 por Sivan, ya que se inscribe en las batallas por la memoria y las maneras de construir el pasado en el contexto del conflicto palestino-israelí. Las interpretaciones sobre la película responden a los marcos narrativos de las comunidades nacionales y operan como fuente de análisis para comprender las lógicas de la memoria y pugna nacionales. Para comprender históricamente esta problemática, se analizará el rol que ocupan el Holocausto y la Nakba en las memorias colectivas y la incidencia que tienen en la articulación de argumentos y discursos durante el juicio. La polémica, entonces, funciona como caso específico para analizar dinámicas concretas del conflicto palestino-israelí.
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Greenstein, Tony. "Zionist-Nazi Collaboration and the Holocaust-A Historical Aberration? Lenni Brenner Revisited." Holy Land Studies 13, no. 2 (November 2014): 187–212. http://dx.doi.org/10.3366/hls.2014.0089.
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Over thirty years ago Lenni Brenner's Zionism in the Age of the Dictators awakened the ghosts of Nazi-Zionist collaboration. This collaboration was an extension of Zionism's historical attitude to anti-Semitism in Europe, which saw anti-Semitism as the natural reaction of non-Jews to the abnormal presence of Jews. The Zionist movement was outraged by these public revelations of collaboration and sought to censor them. Brenner brought together some of the most damning evidence of Zionism's collaboration with the Nazis and their obstruction of the rescue of European Jews to anywhere but Palestine. This essay critiques Brenner's thesis, especially its failure to analyse the Holocaust in depth. Brenner rightly denounced this collaboration, but, as in the case of the Israeli Holocaust Memorial Museum Yad Vashem, he produced no analysis of this official Israeli memorial project. This essay furthermore explores the implications of Zionist collaboration as in the case of Argentina under the Junta and for a future resurgence of anti-Semitism.
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Dorot, Ruth, Shlomit Ben-Ishay, and Nitza Davidovitch. "The Contribution of Monuments to Educating About Holocaust Commemoration in Israel." International Education Studies 14, no. 7 (June 27, 2021): 80. http://dx.doi.org/10.5539/ies.v14n7p80.
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“After the death of the last witnesses the memory of the Holocaust must not be left to historians alone, now is the time for works of art” Aharon Appelfeld.
This study focuses on the role and contribution of monuments to educating about Holocaust commemoration in Israel. Holocaust monuments are located throughout Israel, from north to south, and over the years memorial centers have been added, which contain additional monuments commemorating the story of the specific place and/or personal stories. Many of the latter have original displays from the period of the Holocaust and, according to definitions that will be presented below, these too can be defined as “monuments” and their place as a commemorative site. Commemoration of the Holocaust is an important value in the education of the young generation, as a lesson and as a call to always remember that which happened. The educational system has a very significant role in providing instruction on the memory of the Holocaust and it must teach this complex topic using interesting visual means such as monuments, which have a meaningful role in the story of the Holocaust, similar to journals, letters, films, and drawings. The study explores the role of monuments as meaningful, reliable, and historically valid sources of information, which serve as a visual text for Holocaust instruction. This is with the purpose of examining the meaning of monuments as a source of information in learning about the Holocaust.
The research method: Qualitative research based on observations of a case study consisting of an educational program dealing with remembrance based on monuments and on a catalogue of monuments. The catalogue, built specifically for this study, is unique in its scope and categorizes and charts monuments from different locations throughout Israel, providing a venue for educational activities studying the memory of the Holocaust and its commemoration.
The research findings show that there is at present no organized study program encouraging schoolchildren’s visits to monuments in Israel, and these remain abandoned, with no visitors. In many cases they are displayed in open public spaces, and those passing by do not stop to learn their story. Hence, the contribution of the educational program based on the catalogue and on the visit to the monuments will have an effect on all learners, encouraging learning based on experience, i.e., learning outside the classroom. The program blurs the distinction between social classes and sectors and lets each and every student embark on a journey that includes touring, learning, experiencing, and leading.
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Bodner, Ehud, and Yoav S. Bergman. "The power of national music in reducing prejudice and enhancing theory of mind among Jews and Arabs in Israel." Psychology of Music 45, no. 1 (July 8, 2016): 36–48. http://dx.doi.org/10.1177/0305735616640599.
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Ethnic groups use music to promote in-group favoritism and values, but also to enhance intergroup closeness and understanding. The current study examined whether national music, often used for emphasizing intergroup separateness, can also reduce prejudice and promote theory of mind among two groups in conflict, Jews and Arabs in Israel. More specifically, the study examined whether removing a national song from its conflictual context, and introducing it in a manner which emphasizes out-group familiarity, enhances mentalization and positive attitudes between groups. Arab/Jewish women ( N = 254) were randomly divided into four groups and exposed to one of two types of national Israeli songs, a Holocaust Day song (HDS), which is not associated with the Israeli-Arab conflict, or a Memorial Day song (MDS), which is aired only on days of remembrance for Israel’s fallen soldiers, sung by either a Jewish or an Arab singer. The results demonstrated that exposure to a HDS enhanced theory of mind when it is sung by an Arab singer. Moreover, Arabs who heard the HDS demonstrated reduced prejudice against Jews, when compared with the MDS. The results demonstrate that national songs, which may be the epitome of in-group favoritism, can be used for promoting theory of mind even among adversarial groups.
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Baumel, Judith Tydor. "?Rachel Laments Her Children? ? Representation of Women in Israeli Holocaust Memorials." Israel Studies 1, no. 1 (April 1996): 100–126. http://dx.doi.org/10.2979/isr.1996.1.1.100.
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Goldman, Natasha. "Israeli Holocaust Memorial Strategies at Yad Vashem: From Silence to Recognition." Art Journal 65, no. 2 (July 1, 2006): 102. http://dx.doi.org/10.2307/20068468.
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Goldman, Natasha. "Israeli Holocaust Memorial Strategies at Yad Vashem: From Silence to Recognition." Art Journal 65, no. 2 (June 2006): 102–23. http://dx.doi.org/10.1080/00043249.2006.10791207.
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Baumel, Judith Tydor. ""Rachel Laments Her Children" -- Representation of Women in Israeli Holocaust Memorials." Israel Studies 1, no. 1 (1996): 100–126. http://dx.doi.org/10.1353/is.2005.0030.
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Ben-Amos, Avner, and Ilana Bet-El. "Holocaust Day and Memorial Day in Israeli Schools: Ceremonies, Education and History." Israel Studies 4, no. 1 (April 1999): 258–84. http://dx.doi.org/10.2979/isr.1999.4.1.258.
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Ben-Amos, Avner, and Ilana Bet-El. "Holocaust Day and Memorial Day in Israeli Schools: Ceremonies, Education and History." Israel Studies 4, no. 1 (1999): 258–84. http://dx.doi.org/10.1353/is.1999.0017.
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Coen, Paolo. "Moshe Safdie at Yad Vashem: Architecture, Politics, Identity." Pólemos 13, no. 1 (April 24, 2019): 43–62. http://dx.doi.org/10.1515/pol-2019-0004.
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Abstract This article revolves in essence around the contributions made by the architect Moshe Safdie to the Yad Vashem memorial and museum in Jerusalem. Both probably need at least a brief introduction, if for no other reason than the nature of the present publication, which has a somewhat different scope than the type of art-historical or architectural-historical journals to which reflections of this kind are usually consigned. The first part draws a profile of Safdie, who enjoys a well-established international reputation, even if he has not yet been fully acknowledged in Italy. In order to better understand who he is, we shall focus on the initial phase of his career, up to 1967, and his multiple ties to Israel. The range of projects discussed includes the Habitat 67 complex in Montreal and a significant number of works devised for various contexts within the Jewish state. The second part focuses on the memorial and museum complex in Jerusalem that is usually referred to as Yad Vashem. We will trace Yad Vashem from its conception, to its developments between the 1950s and 1970s, up until the interventions of Safdie himself. Safdie has in fact been deeply and extensively involved with Yad Vashem. It is exactly to this architect that a good share of the current appearance of this important institute is due. Through the analysis of three specific contributions – the Children’s Memorial, the Cattle Car Memorial and the Holocaust History Museum – and a consideration of the broader context, this article shows that Yad Vashem is today, also and especially thanks to Safdie, a key element in the formation of the identity of the state of Israel from 1967 up until our present time.
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Dreyfus, Jean-Marc. "The transfer of ashes after the Holocaust in Europe, 1945–60." Human Remains and Violence: An Interdisciplinary Journal 1, no. 2 (2015): 21–35. http://dx.doi.org/10.7227/hrv.1.2.4.
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From 1945 until around 1960, ceremonies of a new kind took place throughout Europe to commemorate the Holocaust and the deportation of Jews; ashes would be taken from the site of a concentration camp, an extermination camp, or the site of a massacre and sent back to the deportees country of origin (or to Israel). In these countries, commemorative ceremonies were then organised and these ashes (sometimes containing other human remains) placed within a memorial or reburied in a cemetery. These transfers of ashes have, however, received little attention from historical researchers. This article sets out to describe a certain number of them, all differing considerably from one another, before drawing up a typology of this phenomenon and attempting its analysis. It investigates the symbolic function of ashes in the aftermath of the Second World War and argues that these transfers – as well as having a mimetic relationship to transfers of relics – were also instruments of political legitimisation.
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Davidovitch, Nitza, Shlomit Ben Ishay, and Ruth Dorot. "History as Seen Through Postcards: A Story of the Lodz Ghetto—Total Isolation." Journal of Education Culture and Society 13, no. 1 (June 30, 2022): 317–38. http://dx.doi.org/10.15503/jecs2022.1.317.338.
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Thesis. This study explores the role of postcards as a historical, documentary, and artistic source depicting the events of the Holocaust, focusing on postcards written or received by inhabitants of the Lodz Ghetto. 78 postcards were translated into Hebrew and on exhibition at the Holocaust and Heroism Memorial Museum in Israel. Research indicates that the postcards served as an authentic and rare source of information as well as understanding the emotions of Jews whose lives were overshadowed by the threat of annihilation. Methods. The study is a qualitative one, based on the grounded theory approach. Analysis is established on identifying and characterising recurrences in the raw material of findings, with a clear definition of the unit of analysis, to build a hierarchy of the recurrences and themes, and to construct a theoretical model that explains the reality under investigation. Researchers in this method gather information about the life patterns of their subjects as well as the organizational and social structures. Grounded theory assumes that all people who have shared life circumstances also have shared social and psychological patterns, which even if not consciously formulated or expressed grow from the shared experiences. Results and conclusion. In-depth analysis reveals the historical events from the perspective of the postcard writers, as they experienced them in the ghetto. The postcards sent to the ghetto by relatives and acquaintances reveal their writers’ hopes of reuniting with their family or their extreme despair as they cope with the loss of their family.
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Meyers, Oren, Eyal Zandberg, and Motti Neiger. "Prime Time Commemoration: An Analysis of Television Broadcasts on Israel's Memorial Day for the Holocaust and the Heroism." Journal of Communication 59, no. 3 (September 2009): 456–80. http://dx.doi.org/10.1111/j.1460-2466.2009.01424.x.
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Nikšić, Ljiljana. "Croatia's protest and exhibition "Jasenovac: The right to remembrance" in the United Nations, on the occasion of the holocaust remembrance day in 2018." Napredak 3, no. 2 (2022): 147–72. http://dx.doi.org/10.5937/napredak3-39694.
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"Jasenovac - the Right to Remembrance" was the first exhibition of the Republic of Serbia about Jasenovac in the UN, but also the first one with the topic of Jasenovac after the Second World War and, with 7 tons of equipment and exhibits, the most monumental exhibition in the history of the United Nations. It was held in the UN in New York's East River, from 26 January to 2 February 2018. The director of this exhibition was Professor Gideon Greif, PhD, a world-renowned historian of the Holocaust and an expert for death camps in the Second World War and the Head of the International Expert Group of Historians "GH7 - Stop to Revisionism", while the coordinator of the Serbian-Jewish academic cooperation and all the segments of the exhibition preparation was Ambassador Ljiljana Nikšić, PhD. The exhibition was opened by First Vice-President of the Government of Serbia and Minister of Foreign Affairs, Mr. Ivica Dačić, in the presence of the children-survivors of Jasenovac and other children camps in the ISC, who spoke for the first time after the Second World War in the United Nations. The Republic of Croatia and the Croatian Ministry of Foreign Affairs, in its full capacity, through all international organizations and in all possible ways tried to stop the exhibition, also by sending a diplomatic protest to the UN Commission, the State Department, the Ministry of Foreign Affairs of Israel and the EU. The Republic of Croatia based its protests (unsuccessfully) on the "territorial principle", since Jasenovac is situated in its territory. The United Nations took the side of the Republic of Serbia, accepting its argument that the purpose of the exhibition was the remembrance of the victims of Nazism and fascism, and that it was a matter of preserving the culture of remembrance related to the victims of the death camps in the Second World War, to whom the International Holocaust Remembrance Day is dedicated, taking place in the United Nations every year. The Croatian diplomacy conducted a persistent campaign with the UN Commission, with the condition that "negotiations should be initiated between Belgrade and Zagreb" about the exhibition, and that the Serbian ambassador to Zagreb should "receive the approval" from the relevant bodies in the Republic of Croatia, and only afterwards discuss it in the UN. This was followed by the protest of the Serbian side. The exhibition was the product of the Serbian-Jewish academic project. World agencies such as Reuters, Associated Press, Deutsche Welle, Washington Post and others, reported about the protest of the Croatian Ministry of Foreign Affairs, but also wrote in detail about the exhibition and about the camp in Jasenovac, as well as about 57 methods of brutal killing that had been applied in the camp, which placed the exhibition in the focus of the worldwide attention. Immediately after the exhibition opening, on the margins of the OSCE Conference on Combating Anti-Semitism in Rome, the Serbian Minister of Foreign Affairs had a meeting with Pope Francis, but also with the President of the World Jewish Congress, using the occasion to familiarize them with Serbia's attitudes against the initiative of the Republic of Croatia for the canonization of Ustasha vicar and arch-bishop Aloysius Stepinac, and expressing his concern over Neo-Ustashism in Croatia. The exhibition "Jasenovac - the Right to Remembrance" in the UN brought about significant changes in the approach to Jasenovac, and resulted in the first official visit of a president of Israel. In July 2018, Reuven Rivlin was the first President of Israel who visited Belgrade and Zagreb and, on that occasion, also visited the Memorial Complex of Jasenovac and paid respects to the great martyrs of Jasenovac. During his visit to Belgrade, together with President of Serbia Aleksandar Vučić, he unveiled the plaque with the name of the street dedicated to the founder of modern Zionism, Theodor Herzl, whose father and grandfather were born in Zemun. Moreover, the result of the exhibition was also the Appeal of the World Jewish Congress to Croatian Prime Minister Andrej Plenković to adopt the Law on the Prohibition of the Use of Ustasha Greeting "Ready for the Homeland" and to remove the memorial plaque of the Croatian Defence Forces with the engraved inscription "Ready for the Homeland" from Jasenovac.
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Aristov, Stanislav V., and Valentina N. Aristova. "The role of communication in the survival of Nazi concentration camp prisoners." Vestnik Tomskogo gosudarstvennogo universiteta, no. 480 (2023): 84–91. http://dx.doi.org/10.17223/15617793/480/10.
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The aim of the article is to analyze the communication of prisoners of Nazi concentration camps as one of the factors in the prisoners' struggle for life in extreme conditions. The sources of the research are materials from Russian and foreign archives: the State Archive of the Russian Federation (Russia), the Yad Vashem Archive (Israel), the Security Service Archive (Ukraine), the Holocaust Memorial Archive (USA), the Bundesarchive (Germany), as well as published memoirs and interviews of former prisoners. In particular, the authors analyzed the testimony of former prisoners, criminal cases against the concentration camps' administrative and security personnel convicted in the course of post-war trials. As a result of their research, the authors concluded that language ability and communication played a critical role in the rescue of prisoners. If prisoners spoke several languages, mastered the internal camp jargon, and also managed to build communication with representatives of the camp administration, functionary prisoners and ordinary prisoners, their chances of survival increased significantly. If adaptation to the camp's linguistic realities did not take place, prisoners had practically no opportunity to escape. The authors examine the characteristics that determined the framework of the camp community, among which the main were Nazi ideological attitudes, as well as prisoners' pre-camp experience. They thoroughly analyze German and camp jargon - the languages that, if mastered, determined prisoners' survival. The authors show how German changed due to lexical and semantic neologisms and the role it played in prisoners' subjugation, demonstrate that the camp jargon developed in several directions - the formation of a single lingua franca and the formation of jargon in national groups of prisoners, and also pay particular attention to the role that translators played in the camp life. The authors characterize the basic models of camp communication: “SS man - ordinary prisoner”, “SS man - camp functionary”, “representative of the camp ‘elite' - ordinary prisoner”, “prisoner - prisoner”, “prisoner - civilian worker”, and note the possibility (or impossibility) of prisoners within each of them to be saved. Finally, the authors describe the role of communication in organizing the underground Resistance, in order not only to survive, but also to actively resist the Nazi terror.
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Engel, David. "Łódź Ghetto: A History. By Isaiah Trunk. Trans, and ed. Robert Moses Shapiro. Introduction, Israel Gutman. Bloomington: Indiana University Press, in association with the United States Holocaust Memorial Museum, 2006. lxii, 493 pp. Notes. Bibliography. Index. Illustrations. Photographs. Figures. Tables. Maps. $35.00, hard bound." Slavic Review 66, no. 4 (2007): 734–35. http://dx.doi.org/10.2307/20060389.
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Ebbrecht-Hartmann, Tobias. "Commemorating from a distance: the digital transformation of Holocaust memory in times of COVID-19." Media, Culture & Society, December 24, 2020, 016344372098327. http://dx.doi.org/10.1177/0163443720983276.
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The severe restrictions on public life in many countries following the spread of the COVID-19 pandemic specifically affected Holocaust memorials and museums in all parts of the world, especially in Europe and in Israel. These measures posed a significant challenge, because contemporary forms of Holocaust commemoration are particularly based on the personal experience of presence at museums and historical sites. In contrast to the experience of distancing in face of the COVID-19 pandemic, establishing the presence of the past is thus a crucial element of contemporary Holocaust commemoration. This article explores the relationship between presence and absence, proximity and distance, guided commemoration and online engagement by critically analyzing digital activities of Holocaust memorials and museums in response to the pandemic. It argues that in the wake of the COVID-19 pandemic, Holocaust memorials began experimenting with the potential of social media for Holocaust memory. These experiments finally accepted the ongoing generational change and reacted to significant previous shifts in media consumption that were already affecting Holocaust commemoration.
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Dorot, Dr Ruth. "Monuments, Memorial Sites, and Commemoration Sites, Recount History." International Journal of Social Science And Human Research 05, no. 01 (January 31, 2022). http://dx.doi.org/10.47191/ijsshr/v5-i1-50.
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Over time, the live memories of survivors have disappeared, and it has become clear that the memory of the Jewish Holocaust could disappear entirely in the absence of institutional efforts to preserve it. The understanding that collective memory can be preserved only through proactive efforts led to the development of formal and informal curricula for Holocaust education. The main assumption is that Holocaust education has the potential to generate a moral transformation. In light of this conclusion the question is: What kind of changes do we seek and how should we accomplish them? This study deals with a case study of one of the constitutive historical events of the 20th century: commemoration of the Holocaust. The study focuses on the Experiential Learning Method of educating about Holocaust remembrance and commemoration and about Holocaust monuments. Over the years memorial centers have been added, which contain additional monuments commemorating the story of a specific place and/or personal stories. One of the currently customary methods of commemoration in Israel is the journey to Poland, to the labor, concentration, and death camps, to the various memorial sites and monuments. This journey is undertaken by young and old, groups and singles, from all over the world and particularly from Israel. Since many of those taking the journey are young people at an age when personal, national, and historical identity is formed, a time when the young acquire their educational values, it is particularly important to ascertain who is charged with passing on the beacon of memory. This leads to weighty questions regarding the identity of the guides who lead these journeys and the contents they choose to impart to the participants, the guidance sites, and the method of guidance. Who will tell the story? How will the story be told? What will remain of the story? This study discusses in addition, a case study of guides from Israel charged with imparting this chapter of human history. In order to explore their impact, interviews were held with 47 guides, the large majority of whom are Israeli born, a majority academics, and many hold advanced degrees. The research findings indicate that they aim the commemoration beacon primarily at guidance sites in Poland. The study explored other diverse essential parameters regarding the profile of “guides to Poland” – where did they study? What is their personal affiliation with the subject? What is their position on the universal and Jewish narrative of the Holocaust? In light of the interviews conducted, it appears that almost all of them have the necessary tools to convey the most complete and comprehensive educational message. Accordingly, this issue was explored and most of the guides reported that the most influential message of commemoration is conveyed primarily through visits to camps and ghettos in Poland. This conclusion generates a theoretical, practical, philosophical, moral, and educational question indicating the “exporting of historical memory”. Should our entire educational focus indeed be exclusively on Poland? How can we preserve the ethos of the affiliation between the Holocaust of the Jews and heroism in the Holocaust, as well as heroism in Israel and its building, if we disregard the many commemoration and memorial sites within Israel? Do the journeys to the camps and to the valley of death in Poland, which are led by these guides, not create a distortion in the instilling of Holocaust remembrance and heritage, by disregarding the many commemoration sites and monuments throughout Israel? Aiming the beacon of commemoration at Poland, outside Israel, prevents exposure of the public, and particularly teenagers, to the natural association formed in Israel between Holocaust and revival, which preserves the connecting link between the generations.
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Bloch, Alice. "How memory survives: Descendants of Auschwitz survivors and the progenic tattoo." Thesis Eleven, September 7, 2021, 072551362110424. http://dx.doi.org/10.1177/07255136211042453.
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The impact of the Holocaust on the descendants of survivors and the ways in which they embrace, embody and memorialise their family histories is the subject of this paper. The paper explores intergenerational storytelling and silences about the Holocaust through the lens of the number that was tattooed on the bodies of inmates in the Auschwitz complex and has been replicated on the bodies of some survivor descendants. The number has become a symbol of the crimes of the Holocaust though its meaning has changed during different periods of Holocaust remembrance. Using the genealogy of the tattoo, this paper explores its meaning in relation to private and public memorialisation for the descendants of survivors living in Israel who have replicated the number on their own body. An earlier version of this paper was presented in December 2020 at La Trobe University’s Agnes Heller Annual Sociology Lecture.