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This publication is the translation of the original Memories of Ráv Élijáhu Domán (Domán Ernő), written in Hebrew. The original document is saved and stored in Yad Vashem, The Holocaust Martyrs' and Heroes' Remembrance Authority . The translation and has been made by István Domán, the son of Ráv Élijáhu Domán, in September-October 2004.
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Two generations of Rabbis, their lives and works complement one another: the son, István Domán is Rabbi and Talmud Professor. He has translated and commented the work of his father and has written the biography of Ráv Élijáhu Domán.
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Despite the advances in research after the year 1989, there are still blank spaces on the map documenting the country’s victims of Nazi persecution and racially motivated persecution of the Jewish population of Bohemia and Moravia. Together with a number of scientific institutions, museums and archives, initiatives and civic associations, the Cabinet of the History of Sciences of the Institute for Contemporary History of the Academy of Sciences of the Czech Republic has also been involved in documentation of the victims of Nazi persecution and persecution on racial grounds for many years. The Cabinet’s collective research project Scientists and Intellectuals of the Czech Lands as Victims of Nazi Persecution 1939–1945 was launched in 2007 and focused on representative documentation of the consequences of the Nazi occupation in the personnel composition of the scientific community in the Czech lands in the latter half of the 1930s and the first half of the 1940s.
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The 18th of October 2014 marked the 75th anniversary of the departure of the very first transport of European Jews in the history of the holocaust – one that left Ostrava for Nisko upon San in the eastern part of the General Government where the Nazis planned to set up an extensive “reservation” for Jews displaced from the conquered territories and the whole of Germany. As part of the Nisko Plan , a total of seven transports with more than five thousand Jews departed from Ostrava, Katowice and Vienna in the latter half of October 1939. Their journey materialised even though, by the time of departure of the first transport, the top Nazi officials had dismissed the entire plan of establishing a Jewish reservation between the Rivers Vistula and Bug. The ensuing destinies of thousands of Jewish deportees varied; however, most of them were to die or suffer in Nazi as well as in Soviet prisons and camps.
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I think we all have a big problem – how to condemn communism. How to use democratic tools against a totalitarian system. Th is is our main problem. How to deal with the past. How to condemn, in a practical way, the communist system. Because we don’t have the tools. We have the seminars, like this one, where we give speeches, where we express our many views on this topic… What is the difference? Th e difference is that this is the state. Because the forensics, they have the gloves. But we don’t have gloves. We find bodies buried in common graves. But they have, practically, all the tools. They said those crimes were prescribed as ordinary crimes. Not as crimes against humanity, not as a Holocaust. Why not? Are they not similar?
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This conference is subtitled “The View of Historians and Legal Experts”. I myself am neither a professional historian nor an expert on the law. Rather, I speak from personal experience as somebody who comes from a family that suffered in various ways under both totalitarian systems, and as somebody who lived in exile and in his own way took part in activities aimed against the communist regime in Czechoslovakia – in my case, at foreign radio stations. There are in essence two strands to what I would like to speak about. I will partly attempt to answer certain questions which come under this panel’s heading. And I would also like to consider certain aspects of these issues from the Jewish perspective. That is because we find in the histories of both the 20th century’s totalitarian regimes tragic and interesting links to Jewish history. Some have already been discussed, and I have my own perspective on them.
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The following chapter explores how the Holocaust of 1944 and the end of the communist revolutionary project in 1989 are constructed in terms of their contemporary relevance in Hungary to thereby discuss some key questions of historical explanation and narrative coherence in post-communist times. My focus will be on major trends, key disagreements, and recent changes in Holocaust remembrance and the meanings assigned to 1989. I shall conceive of Holocaust remembrance as intimately linked to the issue of historical responsibility whereas I shall treat the remembrance of 1989 as a crucial problem of historical orientation that also has a decisive political stake.
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Una dintre cele mai tragice pagini din istoria celui de-al Doilea Război Mondial este fără îndoială Holocaustul suferit de poporul evreu. În cele ce urmează, dorim să prezentăm o serie de fonduri documentare păstrate în arhivele statului din Odessa (Ucraina), în care se vorbeşte despre situaţia populaţiei evreieşti deportată în regiunea Transnistriei, despre situaţia ghetourilor organizate de autorităţile române care administrau zona în acea perioadă şi multe alte aspecte legate de viaţa populaţiei evreieşti din teritoriul dintre Bug şi Nistru în anii celui de-al Doilea Război Mondial.
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The study examines the holocaust in the Moravian villages of Svatobořice and Strážnice using the micro-historical view. The transformations of the locality of Baráky in Svatobořice as well as the talk by the survivor Ruth Felix about her life reflect the „great history“ of the 20th century. The study draws information on both sites from the oral sources stored in the Visual History Archive (University of Southern California). The presentation of the field research concerns the locality of Baráky (Svatobořice – Mistřín), the former Roma settlement near Svatobořice, the synagogue and the Jewish cemetery in Strážnice and the house of Ruth Felixová on Bzenecká Street.
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Štúdia skúma metódou mikrohistorickým pohľadom holokaust v moravských obciach Svatobořice a Strážnice. Premeny lokality „Baráky“ vo Svatobořicicích ako i rozprávanie preživšej Ruth Felixovej o jej živote sú odrazom „veľkých dejín“ 20. storočia. Štúdia čerpá informácie k obom miestam z orálnych prameňov uložených v archíve svedectiev Visual History Archive (Univerzity v južnej Kalifornii). Prezentácia z terénneho výskumu sa týka lokality Baráky (Svatobořice – Mistřín), bývalej rómskej osady pri Svatobořicích, synagógy a židovského cintorína v Strážnici a domu Ruth Felixovej na Bzeneckej ulici.
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The theatre makers often deal with the issue of the Holocaust, but predominantly they talked about the past and memory with adult audiences. Attempts to tell young audiences about the Holocaust are therefore a novelty in Polish theatre. Two performances: “Huljet, huljet” of Teatr Figur in Krakow and “Rutka” of the Arlekin Puppet Theatre in Lodz, both presenting the life of Jewish children in ghettos are examples of activities undertaken in this trend. Both of them are based on local stories related to the cities where theatres operate. “Huljet, huljet”, directed by Dagmara Żabska and Alla Maslovskaja, refers to the Krakow ghetto, Rutka, directed by Karolina Maciejaszek, to the Lodz ghetto. The common element for both shows constitutes making children the main characters and presenting life in a closed neighborhood from their perspective. The analysis of the indicated performances made it possible to check how the creators constructed the stories about the childhood experience of the ghetto and by what means they tried to convey this experience to the young audience. In this context it is worth to mention the importance of considerations done by Frank Ankersmit, in particular the categories of "historical experience" and "experience about the past".
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For half a century already, Vasily Semyonovich Boykachev is carrying pain in his heart like a splinter in his body. As a fifteen-year-old boy, he was deported to Germany for forced labor. He worked in a war factory where bullets were manufactured. He never told anything about it, not even to the wife and son who are closest to him. A strong feeling of guilt towards his wife, who was a front-line doctor, towards relatives, fellow villagers and simply unknown people because of his forced participation in the human-killing work always tormented him like a terrible nightmare. He thought with a pounding heart that the deadly bullets, which his child labor had also been involved in making, could have injured or killed his future bride, or killed or maimed his compatriots who were fighting for their homeland. For half a century he asks the Lord God to forgive him and take away this sin from him...
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