Bibliografias temáticas / Jewish chldren in the Holocaust

Literatura científica selecionada sobre o tema "Jewish chldren in the Holocaust"

Autor: Grafiati
Publicado: 26 de julho de 2024
Última modificação: 27 de julho de 2024

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Artigos de revistas sobre o assunto "Jewish chldren in the Holocaust"

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Brenner, Rachel F. "On Becoming a Non-Jewish Holocaust Writer: Yann Martel’s Beatrice and Virgil". Humanities 10, n.º 1 (31 de dezembro de 2020): 12. http://dx.doi.org/10.3390/h10010012.

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To appraise Martel’s non-Jewish perspective of Holocaust thematic, it is important to assess it in the context of the Jewish relations with the Holocaust. Even though the Jewish claim to the uniqueness of the Holocaust has been disputed since the end of the war especially in Eastern Europe, the Jewish response determined to a large extent the reception of the disaster on the global scene. On a family level, the children of survivors have identified themselves as the legitimate heirs of the unknowable experience of their parents. On a collective level, the decree of Jewish annihilation constructed a Jewish identity that imposed an obligation to keep the Holocaust memory in the consciousness of the world. Martel proposes to supersede the history of the Holocaust with a story which would downplay the Jewish filiation with the Holocaust, elicit an affiliative response to the event of the non-Jewish writer and consequently integrate it into the memory of humanity at large. However, the Holocaust theme of Beatrice and Virgil refuses to assimilate within the general memory of humanity; rather, the consciousness of the event, which pervades the post-Holocaust world, insists on its constant presence. The omnipresence of the Holocaust blurs the distinctions between the filiative (Jewish) and affiliative (non-Jewish) attitudes toward the Jewish tragedy, gripping the writer in its transcendent horror. Disregarding his ethnic or religious origins, the Holocaust takes over the writer’s personal life and determines his story.
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Loeffler, James. "“In Memory of Our Murdered (Jewish) Children”: Hearing the Holocaust in Soviet Jewish Culture". Slavic Review 73, n.º 3 (2014): 585–611. http://dx.doi.org/10.5612/slavicreview.73.3.585.

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This article offers the first major investigation of the Holocaust in wartime Soviet music and its connection to questions of Soviet Jewish identity. Moving beyond the consistent focus on Dmitrii Shostakovich's 1962 Symphony no. 13 ﹛Babi Yar),I present an alternative locus for the beginnings of Soviet musical representations of the Nazi genocide in a now forgotten composition by the Soviet Jewish composer Mikhail Gnesin, his 1943 Piano Trio, “In Memory of Our Perished Children.” I trace the genesis of this work in Gnesin's web of experiences before and during the war, examining Gnesin's careful strategy of deliberate aesthetic ambiguity in depicting death—Jewish and Soviet, individual and collective. Recapturing this forgotten cultural genealogy provides a very different kind of European historical soundtrack for the Holocaust. Instead of the categories of survivor and bystander, wartime witness and postwar remembrance,we find a more ambiguous form of early Holocaust memory. The story of how the Holocaust first entered Soviet music challenges our contemporary assumptions about the coherence and legitimacy of Holocaust musicas a category of cultural history and present-day performance.
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Marrus, Michael R. "Jewish Leaders and the Holocaust". French Historical Studies 15, n.º 2 (1987): 316. http://dx.doi.org/10.2307/286268.

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Bergerxy, Ronald J. "Jewish Americans and the Holocaust". Contexts 9, n.º 1 (fevereiro de 2010): 40–45. http://dx.doi.org/10.1525/ctx.2010.9.1.40.

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Cohn-Sherbok, Dan. "Jewish Faith and the Holocaust". Religious Studies 26, n.º 2 (junho de 1990): 277–93. http://dx.doi.org/10.1017/s0034412500020424.

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Throughout their long history suffering has been the hallmark of the Jewish people. Driven from their homeland, buffeted from country to country and plagued by persecutions, Jews have been rejected, despised and led as a lamb to the slaughter. The Holocaust is the most recent chapter in this tragic record of events. The Third Reich's system of murder squads, concentration camps and killing centres eliminated nearly 6 million Jews; though Jewish communities had previously been decimated, such large scale devastation profoundly affected the Jewish religious consciousness. For many Jews it has seemed impossible to reconcile the concept of a loving, compassionate and merciful God with the terrible events of the Nazi regime. A number of important Jewish thinkers have grappled with traditional beliefs about God in the light of such suffering, but in various ways their responses are inadequate. If the Jewish faith is to survive, Holocaust theology will need to incorporate a belief in the Afterlife in which the righteous of Israel who died in the death camps will receive their due reward.
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Morrus, Michael R. "Jewish Resistance to the Holocaust". Journal of Contemporary History 30, n.º 1 (janeiro de 1995): 83–110. http://dx.doi.org/10.1177/002200949503000104.

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Kaiser, Max. "‘Jewish Culture is Inseparable From the Struggle Against Reaction’: Forging an Australian Jewish Antifascist Culture in the 1940s". Fascism 9, n.º 1-2 (21 de dezembro de 2020): 34–55. http://dx.doi.org/10.1163/22116257-09010003.

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Abstract In the immediate postwar period Jewish communities worldwide sought to draw political lessons from the events of the Holocaust, the rise of fascism and the Second World War. A distinctive popular Jewish left antifascist politics developed as a way of memorialising the Holocaust, struggling against antisemitism and developing anti-racist and anti-assimilationist Jewish cultures. This article looks at the trilingual magazine Jewish Youth, published in Melbourne in the 1940s in English, Yiddish and Hebrew, as a prism through which to examine Jewish antifascist culture in Australia. Jewish Youth featured an oppositional political stance against antisemitism and fascism, tied often to Holocaust memorialisation; a conscious political and cultural minoritarianism and resistance to assimilation; and a certain fluctuating multilingualism, tied to its transnational situatedness and plurality of audiences.
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Mahboobi, Sajjad. "Bernard Malamud Revisited: Portrait of the Post-Holocaust Jewish Hero in the Fixer". International Journal of Applied Linguistics and English Literature 8, n.º 6 (30 de novembro de 2019): 34. http://dx.doi.org/10.7575/aiac.ijalel.v.8n.6p.34.

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The primary focus of this article is concept of Jewish heroism in Bernard Malamud’s most celebrated novel, The Fixer (1966). In light of a truth-oriented historicist approach, my underlying argument is that Malamud’s protagonists are Jewish heroes who befit the post-Holocaust era. They are not schlemiels, unlike what many critics believe, and have three main missions: first, to remind the world of the suffering the Jews have endured throughout history, especially during the alleged Holocaust; second, to revive the qualities of Jewishness and Jewish tradition that no longer existed among the younger Jewish generation of the postwar America; and third, to help the Jews free themselves from their victim mentality, intensified after the Holocaust, through heroic acts of resistance and acceptance of responsibility toward their people. These protagonists neither share America’s postwar upheavals, nor resemble the least to the affluent Wall Street Jew financers. They are typical post-Holocaust Jewish heroes.
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Surovtsev, Oleg. "Bukovynian Jews during the Holocaust: The problem of preserving historical memory". Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, n.º 49 (30 de junho de 2019): 93–100. http://dx.doi.org/10.31861/hj2019.49.93-100.

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In the article, based on archival materials, published memoirs, a retrospective analysis of events and contemporary reflections of the Holocaust on the territory of Bukovina during the Second World War is carried out. During the Soviet, German-Romanian occupation of the region, the Bukovinian Jewish community suffered severe suffering and trials, huge human and material losses, which greatly undermined the social, economic and cultural positions of the Jewish population in Bukovina. In fact, the socio-cultural face of Chernivtsi and the region changed, entire generations of Bukovinian Jews were erased from historical memory, forever disappeared into the darkness of history. From the late 80’s – early 90’s XX century. in the conditions of the collapse of the USSR and the emergence of an independent Ukraine, it became possible to study the events of the Holocaust in the Chernivtsi region, to study the fate of Bukovynian Jews during the Second World War. Despite the mass emigration, in 1990-1995 the Jewish community of Chernivtsi published five collections of memories of Holocaust survivors of the Holocaust in Bukovina, erected a memorial sign at the scene of the shootings in the summer of 1941 and a memorial plaque on the Chernivtsi ghetto (in 2016 the efforts of the Jewish community of Chernivtsi to create a full memorial in the territory of the former ghetto). Since 2010, the Museum of Jewish History and Culture of Bukovina has been established in Chernivtsi, and at the Chernivtsi National University there is a Center of Jewish studies, which is actively engaged in the study and promotion of Bukovina Jewish history, including the topic of the Holocaust. Since 2017, work has begun on the creation of the Holocaust Museum in Chernivtsi in the building of the former memorial synagogue «Beit Kadish» on the territory of a Jewish cemetery, which aims to commemorate the memory of Bukovinian Jews who died during the Second World War. Over the past 30 years, more than 65 monuments (memorials, plaques) have appeared in the Chernivtsi region to commemorate those killed in the Holocaust. However, around the Holocaust events in Bukovina, a memory conflict has arisen – it is about different interpretations of events (Ukrainian, Romanian, Jewish, post-Soviet narratives) and commemorative practices related to it. An example of the post-Soviet memory of the Holocaust is the recently opened memorial in one of the districts of Chernivtsi (Sadgora), on the so-called “Kozak Hill”, in memory of the executed Jews in the summer of 1941. The Soviet term “Great Patriotic War” is used in the inscription on the monument. Keywords: Holocaust, Transnistria, ghetto, «autorization», deportation, primar
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Cohn-Sherbok, Dan. "The Challenge of the Holocaust". International Journal of Public Theology 7, n.º 2 (2013): 197–209. http://dx.doi.org/10.1163/15697320-12341281.

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Abstract Throughout their history, the Jewish people have endured persecution, massacre and murder. They have been driven from their ancient homeland, buffeted from country to country and plagued by persecutions and pogroms. Jews have been despised and led as lambs to the slaughter. In modern times the Holocaust continued this saga of Jewish suffering, destroying six million innocent victims in the most terrible circumstances. This tragedy has posed the most searing questions for contemporary Jewry: where was God at Auschwitz, and where was humankind? This article seeks to respond to these two deeply troubling questions in the light of contemporary Jewish Holocaust theology.
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Teses / dissertações sobre o assunto "Jewish chldren in the Holocaust"

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Goss, Nina Rochelle. "Reading is still life : how my journey to planet Auschwitz taught me the awful irresistible yes /". Thesis, Connect to this title online; UW restricted, 2004. http://hdl.handle.net/1773/9451.

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Salner, Peter. "The Holocaust and the Jewish Identity in Slovakia". Universität Potsdam, 2010. http://opus.kobv.de/ubp/volltexte/2010/4350/.

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This study deals with the impacts of the Holocaust on the identity of the Jewish community in Slovakia. The author is interested in the question (whether and) in which form God remained among the survivors after Auschwitz. The available ethnological material has shown that suffering during the Holocaust often resulted into abandoning the religion, and particularly in Judaism. Many survivors broke up their contacts with Jewry. They often decided to join the communist party (either due to their conviction or opportunism.) Our research has indicated that for the majority of the Slovak Jews, God after the Holocaust is rather an abstract concept or non existing. However, he is definitely not the biblical God of the Tora and micvot, to which our ancestors used to pray.
In dieser Studie wird die Wirkung des Holocausts auf die Identität der jüdischen Gemeinschaft in der Slowakei thematisiert. Der Autor ist an der Frage interessiert, ob und falls ja in welcher Form der Glaube an die Existenz Gottes nach Auschwitz unter den Überlebenden fortbestand. Die verfügbaren ethnologischen Materialien haben gezeigt, dass das Leiden während des Holocausts oft das Ablegen der Religion, insbesondere der jüdischen, zur Folge hatte. Viele Überlebende brachen den Kontakt zum Judentum ab. Sie entschlossen sich oftmals, – entweder aus Überzeugung oder aus Opportunismus – der Kommunistischen Partei beizutreten. Die hier vorgestellte Forschungsarbeit weist darauf hin, dass für die Mehrheit der slowakischen Juden Gott nach dem Holocaust entweder ein abstraktes Konzept ist oder Gott nicht existiert. So ist er definitiv nicht der biblische Gott der Torah und der Mizwot, zu dem unsere Vorfahren gebetet haben.
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Garner, Daniel Osborn. "Antitheodicy, atheodicy and Jewish mysticism in Holocaust Theology". Thesis, University of Manchester, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.515141.

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This thesis will contribute to the scholarly understanding of Jewish religious responses to the Holocaust in four ways. First, it will provide a constructive critique of Zachary Braiterman's analysis of Holocaust theology and his concept of antitheodicy in particular. It will expand his analysis by examining some Holocaust theologians he did not engage with in his original study. It will also narrow down his definition of antitheodicy in order to avoid the charge that it is too wide-ranging for effective use. Second, this thesis will introduce and define the concept of 'atheodicy'. A form of response centred upon divine mystery/inscrutability and consolatory ideas of divine co-suffering and recovery, 'atheodicy' will be identified as a significant religious response to suffering prominent within the context of Holocaust theology, especially within the thought of Kalonymous Shapira, Emil Fackenheim, Arthur Cohen and Melissa Raphael where it becomes a major element of their studies. Thirdly, this study will show that the Jewish mystical tradition of the Kabbalah, particularly in its theosophical-theurgic manifestation, has been a significant resource for Holocaust theologians in their efforts to respond meaningfully to the Holocaust - again particularly in the thought of Shapira, Fackenheim, Cohen and Raphael. Fourthly, the thesis will explore the relationship between antitheodicy, atheodicy and Jewish mysticism in the work of these four theologians. It will be argued that the presence of antitheodicy in these four thinkers often results in their adoption of atheodic approaches to the problem of suffering. It will also be argued that the recognition of atheodicy as a response provides one powerful (though certainly not the sole) reason for the presence of Jewish mysticism in Holocaust theology. This, it will be argued, is because the atheodic elements of the responses are often expressed via Kabbalistic concepts which, at least in isolation, provide Jewish symbols which encapsulate and express the atheodic approaches identified in the responses of Shapira, Fackenheim, Cohen and Raphael. Finally, the prospects for 'atheodic theology' will be briefly evaluated by providing a short critical appraisal of this theological mode. The discussion will develop a particular focus on notions of divine mystery and the limits of rational theology.
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Brodie, Mark Phillip. ""From Darwin to the death camps" : a collage of Holocaust representation focusing on perpetrator atrocity discourse in literature, drama, and film /". Auburn, Ala., 2007. http://repo.lib.auburn.edu/07M%20Dissertations/BRODIE_MARK_43.pdf.

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Wirth, Ruth Margaret. "Orphaned Holocaust Teenagers and the Rhythms of Jewish Life". University of Sydney, 2008. http://hdl.handle.net/2123/3683.

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Master of Philosophy (MPhil)
My thesis was designed to shed light on the numerous ways in which a small group of forty three orphaned Holocaust survivors adapted to their new lives in Australia, whilst keeping their preferred Jewish practices. I have attempted to explain the reasons for their choices in doing so. The majority abandoned their belief in the existence of God but felt obliged to keep, preserve and manifest a Jewish identity. This was achieved by celebrating some Jewish traditions. A few retained both belief in God and Jewish practices. All interviewees were born between 1927 and 1932. They originated from seven European countries and came from homes where the degree of Jewish observance varied. They survived the Holocaust whether incarcerated, in hiding or rescued by early Kindertransporte. The education and schooling of all the interviewees had been disrupted as a consequence of the Holocaust. A few continued their studies and completed tertiary education at university or technical college. The remainder embarked on acquiring various skills, which eventually assisted them in their occupation. My research demonstrates that the level of education or professional skills bear no correlation to the level of religiosity. The interviewees who came from acculturated backgrounds, continued with corresponding Jewish practices in their adult years. Belief in God had played no major role in the lives of their parents. However, practice of certain rituals had been integrated into their Jewish identity. Transporting these rhythms to Australia caused no difficulty for these interviewees in their post-war lives. A considerable transformation of Jewish rites and rituals occurred amongst the interviewees, who came from shtetls. Their previous unswerving belief in God had been challenged, so that it was either weakened or, in many cases, vanished. The adherence to Jewish traditions and laws had diminished. Many relinquished observation of the laws of kashrut. The Sabbath was no longer observed and revered as it had been in the pre-war years. The contrast of such entrenched Jewish traditions from shtetl lives to suburban life in Australia in the 1950s was too great. A significant difference emerged within the group of six interviewees, who kept their belief in God. Their backgrounds were Modern Orthodox. They came from larger towns or cities in three countries. Education had played a crucial part in their early life. Learning, in conjunction with adherence to religious traditions and laws had shaped their childhood and upbringing. The retention of faith and Orthodox traditions correlated with their love of learning. Modern Orthodox practices could be more easily maintained than the traditions followed in shtetls. All forty three interviewees kept their Jewish identity in one form or another. As Jewish identity can be explained in terms of religiosity, ethnicity, culture and nationalism, this continuity was possible. Survivors, who lost their belief in God, were able to continue with Jewish rituals, traditions and life cycle events as part of their ethnicity or culture. There is no doubt that for the large majority of the interviewees, the Holocaust affected their religious life. Losing their parents and siblings as a result of the Holocaust shattered their beliefs and resulted in an abandonment of their previously held beliefs and trust in God. As a consequence, changes occurred in their Jewish identity. They considered themselves as Jews, without adhering to any religious form. However, they were not prepared to relinquish all traces of Jewish identity. The memories of their lost families proved too treasured to allow them to abandon all Jewish ties. It is my conclusion that the rhythms of Jewish life constituted a defining factor in the re-building of their shattered lives after the Holocaust. They provided a framework which allowed and maintained the continuity of Jewish existence, their belief in God and Jewish rites and rituals. For those interviewees who abandoned their belief in God, Jewish rites and rituals served to provide identification with Jewish peoplehood and culture. However, many of the teenage survivors practised these rhythms and rituals in a secular/cultural manner, rather than emanating from a belief in God. These reactions reflect the complexity of Jewish identity in the modern and post modern world.
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Gordon, Vicki Chaya. "The experience of being a hidden child survivor of the holocaust /". Connect to thesis, 2002. http://eprints.unimelb.edu.au/archive/00000741.

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Pabel, Annemarie Luise. "Representing women's holocaust trauma across genres and eras". Thesis, Nelson Mandela Metropolitan University, 2014. http://hdl.handle.net/10948/3245.

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This dissertation situates itself within the problematic (mis)representation of women’s traumatic Holocaust experiences that are subjected to and underplayed by the patriarchal paradigm of Holocaust literature, in which male survivor-narratives constitute the norm. In using Holocaust texts from three different genres and periods, namely Anne Frank’s Diary of 1947, Ruth Klüger’s 2001 autobiography Still Alive: a Holocaust Girlhood Remembered, and Bernhard Schlink’s 1995 novel The Reader, this project approaches the role of genres in the re-articulation of traumatic experiences. It is the aim of this dissertation to explore the epistolary, autobiographic and fictional forms and their inherent conventions and to examine how they facilitate the articulation of women’s experiences that have long been underplayed and sanitized by rigid, patriarchal historical and literary discourses. In doing so, the project follows the structurally fragmenting impact of trauma on the mind and thus moves from short, fragmented forms, such as The Diary, to the more coherent autobiography, Still Alive, and eventually to the novel The Reader. In this analysis of the potential, conventions and complexities that each genre poses to the articulation of trauma, this project outlines and crosses boundaries of genre, gender, language and memory. In aiming at a comparative analysis of how different genres may facilitate the articulation of traumatic experiences differently, this project is based on the argument that the verbalization of trauma is essential for a person to regain control over their memories. This project is based on the different issues regarding the treatment of women, which arise in the selected texts. In selecting epistolary, autobiographic and fictional primary Holocaust texts, all of which address women’s trauma in various forms, I investigate the problematic and distorted representations of women’s experiences. These distortions of women’s traumatic experiences of the Holocaust undermine the validity of such experiences themselves. In order to show the extent of this misrepresentation across genres, I choose three very different primary texts. Firstly, a strong educational component has been ascribed to the diary of Anne Frank, which will be read as a subversive tool. Secondly, the autobiographic text chosen deals extensively with the issue of German/English translation and the representation of trauma that is affected by a bilingual condition. Thirdly, I select a postmodern novel that challenges conventional readings of Holocaust experiences through the use of very complex female characters. In approaching these issues, I will first identify such problematic distortions in the representations of women’s experiences in all three selected texts. I will then use the framework of literary theory as well as trauma and gender theorists to substantiate and evaluate my findings. In doing so, I seek to establish a comparative analysis of how the different forms allow women to re-articulate their traumatic experiences.
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Mosley, Paul David. "Frightful crimes : British press responses to the holocaust 1944-45 /". Connect to thesis, 2002. http://eprints.unimelb.edu.au/archive/00000552.

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Kadosh, Refael. "Jewish theodicy : reflections on the Holocaust and Zionism in rabbinical thought". Master's thesis, University of Cape Town, 2002. http://hdl.handle.net/11427/3560.

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Sompolinsky, Meier. "Britain and the Holocaust : the failure of Anglo-Jewish leadership? /". Brighton ; Portland (Or.) : Sussex academic press, 1999. http://catalogue.bnf.fr/ark:/12148/cb37197195v.

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Livros sobre o assunto "Jewish chldren in the Holocaust"

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Sandel, Judith. Miṭat soragim: Yaldut be-Ḥarbin. [Ramat Efʻal]: Defus Efʻal, 2005.

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Castan, S. E. Holocaust: Jewish or German? [Porto Alegre, Brazil]: Revisão Editora, 1988.

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Zahava, Seewald, e Musée juif de Belgique, eds. Holocaust. Antwerp, Belgium]: Pandora, 2000.

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Knopp, Guido. Hitler's Holocaust. Stroud: Sutton Pub., 2004.

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Knopp, Guido. Hitler's Holocaust. Stroud: Sutton Pub., 2004.

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Angus, McGeoch, ed. Hitler's Holocaust. Thrupp, Stroud, Gloucestershire: Sutton, 2001.

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The Holocaust. Farmington Hills, MI: Greenhaven Press, 2011.

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Simon, Adams. Holocaust. London: Franklin Watts, 2015.

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1959-, Bard Mitchell Geoffrey, ed. The Holocaust. San Diego, CA: Greenhaven Press, 2001.

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Tonge, Neil. The Holocaust. New York: Rosen Pub., 2008.

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Capítulos de livros sobre o assunto "Jewish chldren in the Holocaust"

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Niezabitowski, Michał. "My Jewish Kraków". In Holocaust History, Holocaust Memory, 207–16. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003380245-25.

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Crowe, David M. "Jewish History". In The Holocaust, 4–38. 2a ed. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003087700-2.

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Schiller, Rivka Chaya. "Two Jewish Traitors from Ostrowiec". In Holocaust History, Holocaust Memory, 145–53. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003380245-18.

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Jones, Adam. "The Jewish Holocaust". In Genocide, 318–91. Third edition. | Abingdon, Oxon ; NewYork, NY : Routledge, 2016.: Routledge, 2016. http://dx.doi.org/10.4324/9781315725390-6.

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Jones, Adam. "The Jewish Holocaust". In Genocide, 275–333. 4a ed. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003185291-8.

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Krzywiec, Grzegorz. "My Love Affair with Jewish History". In Holocaust History, Holocaust Memory, 120–25. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003380245-15.

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Mędykowski, Witold. "Jewish Initiatives of Rescue by Means of Labor and Jewish Self-Help in the Face of Aktion Reinhardt". In Holocaust History, Holocaust Memory, 70–79. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003380245-10.

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Katz, Steven T. "Jewish Theologians Respond to the Holocaust". In Holocaust Studies, 335–48. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Variorum collected studies series ; CS1075: Routledge, 2019. http://dx.doi.org/10.4324/9780429507908-15.

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Goda, Norman J. W. "The Jewish Question to Modern Times". In The Holocaust, 1–20. 2a ed. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780429452499-1.

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Rozett, Robert. "Jewish Resistance". In The Historiography of the Holocaust, 341–63. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230524507_16.

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Trabalhos de conferências sobre o assunto "Jewish chldren in the Holocaust"

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"Feminizing Resilience: Transcending Toughness in Testimonies of Jewish Holocaust Survivors". In 3rd International Conference on Gender Research. ACPI, 2020. http://dx.doi.org/10.34190/igr.20.103.

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Marincean, Alina. "The Ethics of Elie Wiesel`s Storytelling as a New Theoretical Approach in Representing the Holocaust". In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/39.

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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 onboth 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 questsof 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 storytellingthat 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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Shakir Sultani, Haider. "The Problematic of Characterizing Genocide A Reading in the Techniques of Historical Trends to Explain the Jewish Genocide". In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/16.

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"The research is an attempt designed to diagnose the problematic of characterizing the genocide by adopting the ""Holocaust"" as a paradigm for the hypothesis addressed by the research, reviewing the trends of historians' interpretation of the genocide since the end of World War II (1945), as well as tracking the historical stations that those interpretations have gone through, the problems and crises that they provoked in Germany, and the response of German historical circles for the challenge imposed by those interpretations. The research is divided into two topics: the first: The Historians' Trends in Interpreting the Nazi Genocide of the Jews until the 1980s. As for the second: the ""Holocaust"" Historiography, the Nazi Knot, and the Identity Crisis in Germany."
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Reeder, Philip, Harry Jol, Alastair F. McClymont e Paul Bauman. "THE SEARCH FOR HOLOCAUST-ERA MASS GRAVES IN JEWISH CEMETERIES IN LATVIA AND LITHUANIA". In GSA Connects 2023 Meeting in Pittsburgh, Pennsylvania. Geological Society of America, 2023. http://dx.doi.org/10.1130/abs/2023am-391887.

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Burds, Luke T., Joseph D. Beck, Richard J. Mataitis, Harry M. Jol, Richard A. Freund, Alastair F. McClymont e Paul Bauman. "Holocaust Archaeology: Using Ground Penetrating Radar to Locate a Jewish Mass Grave in Kaunas, Lithuania". In 2018 17th International Conference on Ground Penetrating Radar (GPR). IEEE, 2018. http://dx.doi.org/10.1109/icgpr.2018.8441590.

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Uchytil, Grace, Harry M. Jol, Abigail Fischer, Noah Hall, Richard Freund, Paul Bauman, Alastair McClymont et al. "Archaeological GPR investigation of the Bersohn and Bauman Jewish Children’s Hospital in Warsaw, Poland: Locating potential Holocaust artifacts". In 19th International Conference on Ground Penetrating Radar, Golden, Colorado, 12–17 June 2022. Society of Exploration Geophysicists, 2022. http://dx.doi.org/10.1190/gpr2022-163.1.

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Fischer, Abigail, Harry M. Jol, Grace Uchytil, Noah Hall, Alastair McClymont, Paul Bauman, Jacek Konik et al. "A GPR investigation of Krasińskich Park, Warsaw, Poland: The Brushmakers Factory, a site of Jewish resistance during the Holocaust". In 19th International Conference on Ground Penetrating Radar, Golden, Colorado, 12–17 June 2022. Society of Exploration Geophysicists, 2022. http://dx.doi.org/10.1190/gpr2022-037.1.

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Pilar, Martin. "EWALD MURRER AND HIS POETRY ABOUT A DISAPPEARING CULTURAL REGION IN CENTRAL EUROPE". In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s28.06.

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The contemporary Czech poet using the pseudonym Ewald Murrer (born in 1964 in Prague) used to be a representative of Czech underground literature before 1989. Then he became one of the most specific and original artists of his generation. The present essay deals with his very successful collection of poetry called The Diary of Mr. Pinke (1991, English translation published in 2022). Between the world wars, the most Eastern part of Czechoslovakia was so-called Subcarpathian Ruthenia (or Karpatenukraine in German). This rural and somewhat secluded region neighbouring Austrian Galicia (or Galizien in German) in the very West of Ukraine and the South- East of Poland used to be a centre of Jewish culture using mainly Yiddish and inspired by local folklore. The poems of Ewald Murrer are deeply rooted in the imagery of Jewish and Rusyn fairy tales and folk songs. While Marc Chagall, the famous French painter (coming from today�s Byelorussia), discovered these old sources of Jewish art for European Modernism, Ewald Murrer uses the same sources but his approach to literary creation can be seen as much more post-modern: he uses but at the same time also re-evaluates old myths and archetypes of this region with both a lovely kind of humour and more serious visions of Kafkaesque absurdity that are probably unavoidable in Central Europe. The fictional and highly poetic diary of Mr. Pinke is highly significant as a sophisticated revival of the almost forgotten culture of a Central European region that almost definitely stopped existing after the tragic times of the Holocaust and Stalinism.
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Pilar, Martin. "EWALD MURRER AND HIS POETRY ABOUT A DISAPPEARING CULTURAL REGION IN CENTRAL EUROPE". In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/s10.06.

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The contemporary Czech poet using the pseudonym Ewald Murrer (born in 1964 in Prague) used to be a representative of Czech underground literature before 1989. Then he became one of the most specific and original artists of his generation. The present essay deals with his very successful collection of poetry called The Diary of Mr. Pinke (1991, English translation published in 2022). Between the world wars, the most Eastern part of Czechoslovakia was so-called Subcarpathian Ruthenia (or Karpatenukraine in German). This rural and somewhat secluded region neighbouring Austrian Galicia (or Galizien in German) in the very West of Ukraine and the South- East of Poland used to be a centre of Jewish culture using mainly Yiddish and inspired by local folklore. The poems of Ewald Murrer are deeply rooted in the imagery of Jewish and Rusyn fairy tales and folk songs. While Marc Chagall, the famous French painter (coming from today�s Byelorussia), discovered these old sources of Jewish art for European Modernism, Ewald Murrer uses the same sources but his approach to literary creation can be seen as much more post-modern: he uses but at the same time also re-evaluates old myths and archetypes of this region with both a lovely kind of humour and more serious visions of Kafkaesque absurdity that are probably unavoidable in Central Europe. The fictional and highly poetic diary of Mr. Pinke is highly significant as a sophisticated revival of the almost forgotten culture of a Central European region that almost definitely stopped existing after the tragic times of the Holocaust and Stalinism.
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10

Kvasnik, Sasha, Jake Cipar, Lauren Claas, Lydia G. Kruse, Amik W. Redland, Joseph M. Reeder, Philip Reeder, Harry Jol, Mikaela Martinez Dettinger e Emma McConnell. "A SUBSURFACE INVESTIGATION WITH GROUND PENETRATING RADAR IN ŠEDUVA, LITHUANIA: DO HOLOCAUST MEMORIALS ACTUALLY MARK THE LOCATION OF JEWISH MASS GRAVES?" In GSA Connects 2023 Meeting in Pittsburgh, Pennsylvania. Geological Society of America, 2023. http://dx.doi.org/10.1130/abs/2023am-393762.

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Relatórios de organizações sobre o assunto "Jewish chldren in the Holocaust"

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Altaras, Nesi. ECMI Minorities Blog. New Jewish Approaches to Public Life in Turkey: The Case of Avlaremoz. European Centre for Minority Issues, julho de 2023. http://dx.doi.org/10.53779/flxz2559.

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Founded in 2016, Avlaremoz began its life as an online publication created by a group of Jews and non-Jews from Turkey to educate the Turkish public about antisemitism and the Holocaust. The small platform presents a new Jewish approach for participating in public life in Turkey. This piece uses examples from Avlaremoz’s coverage of Holocaust education, queerness, language politics, and Armenian issues to clarify this novel politicisation of Jewish identity.
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Radonić, Ljiljana. Genocide Remembrance Cultures in a European Comparison. Verlag der Österreichischen Akademie der Wissenschaften, janeiro de 2023. http://dx.doi.org/10.1553/0x003dfcbd.

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Much has been written about Holocaust museums and memorials. Ljiljana Radonić focuses in this text[1] to the way the Shoah is exhibited in national museums (especially in Central and Eastern Europe) yet devoted to other tragic events. But why? It is not so much a matter of repairing an omission as of evoking Jewish suffering as a model. In many cases, the message to be understood: “Our” victims suffered “like the Jews”.
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Whitacre, Madeline, e Amylee Belotti. International Holocaust Remembrance Day: How science earned Enrico Fermi a Nobel Prize – and saved his Jewish wife and children. Office of Scientific and Technical Information (OSTI), janeiro de 2022. http://dx.doi.org/10.2172/1839347.

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Velychko, Zoriana, e Roman Sotnyk. LINGUISTIC PRESENTATION AND TERMINOLOGICAL ASPECTS OF THE HOLODOMOR OF THE 1920s AND 1930s. Ivan Franko National University of Lviv, março de 2024. http://dx.doi.org/10.30970/vjo.2024.54-55.12166.

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The article reveals and analyses a wide range of terms for the Holodomor of the 1920s and 1930s in Ukraine. The main objectives of the study are to find out the peculiarities of the linguistic presentation of the Holodomor phenomenon in scientific, popular science, and journalistic discourses, and to reveal semantic differences in the use of various terms for the Holodomor used in different languages. The main methodological bases of the study are linguistic analysis, socio-cultural method, qualitative content analysis, comparative method, etc. The method of retrospection must be used to substantiate the hypothesis. Thus, the reasons for the formation of the semantic contours of the terms “Holodomor”, “Famine”, “Great Famine”, “Terror by Famine”, “Big Hunger”, etc. were clarified. At the same time, the semantic nuances of word use are identified. As a conclusion, the authors substantiate the fundamental importance of using the term “Holodomor-genocide” in scientific circulation as the one that most accurately represents the essence of the historical phenomenon of the Holodomor. Based on the analysis of the documents, the content of the term “genocide” is formulated. It is explained that the Holodomor is genocide of the Ukrainian people, just as the Holocaust is genocide of the Jewish people. The authors prove the anti-Ukrainian orientation of the consistent and deliberate policy of Stalin and his followers against the Ukrainian nation, which culminated in the murder by starvation. These research findings are significant not only for the development of Ukrainian terminology or international terminology. They are also of great importance for modern politics, political science and historiography, and jurisprudence, especially in the context of a new genocide – the Russian Federation’s full-scale war of aggression against Ukraine. Keywords: Holodomor; genocide; Ukraine; Stalin’s terror; terminology.
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