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Kísérlet a holokauszt idején tanúsított egyedülálló bolgár magatartás magyarázatára
“Rescuing Jews” in Bulgaria refers to the fact that during World War II in a Bulgaria allied with Nazi Germany there were two occasions when the nearly 50,000 Bulgarian-citizen Jews averted deportation at the last minute ina near-miraculous way. Th e outcome was that Bulgaria became the only European country whose Jewish population was larger at the end of the war than at the beginning. But I need to underscore that the story is limited exclusively to Jews who were Bulgarian citizens, because the other part of this history is of Macedonia, and Trakya (Thrace), in the Aegean Sea. These regions were turned over to Bulgaria administratively but not annexed,and with the aid of the Bulgarian authorities the nearly 12,000 Jews who lacked Bulgarian citizenship were deported in 1943. Since this occurred in an early stage of the Holocaust,hardly anyone survived. Th e Bulgarian historians and the country’s official policy deserve kudos in accepting responsibility for the events in the territories they were occupying militarily, and today, in 2015 they are increasingly sincere in facing up to their actions. Indirectly, this makes the actions of the heroes in “Old Bulgaria,” in other words, present-day Bulgaria, which rescued the Jews, even more praiseworthy.
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David, Filip: Kuća sećanja i zaborava. Beograd, Laguna, 2014. Albahari, David: Gec i Majer. Beograd, Stubovi kulture, 2008. Almuli, Jaša: Stradanje i spasavanje srpskih Jevreja. Beograd, Zavod za udžbenike, 2010. Almuli, Jaša: Ostali su živi. Beograd, Zavod za udžbenike, 2013. Pokrajinska komisija za utvrdjivanje zločina okupatora i njihovih pomagača u Vojvodini: Zločini okupatora i njihovih pomagača u Vojvodini protiiv Jevreja (istrebljenje, deportacija, mučenje, hapšenje pljačka). Priredio dr Drago Njegovan. Novi Sad, Prometej, Malo istorijsko društvo, 2011.
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Zsidóellenes törvénykezés és zsidóüldözés Szlovákiában 1938–1945
This book presents the background, course, and consequences of the Holocaust in Slovakia. Slovakia was the only country in Europe that voluntarily used its own resources to deport Slovak Jews to the death camps, while paying the German Reich for every Jew deported. The author draws on archival and contemporary press sources, as well as on the literature on the subject, to describe this process, while at the same time also touching on its Hungarian aspects. When describing the tragedy of Slovak Jewry, he does not confine himself to the end of the war, but also addresses the question of the reintegration of the surviving Jews into society and the resurgence of anti-Jewish sentiment in Slovakia after the war.
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The text by Pesach Bergman (1898–1944) is an excerpt from his fictionalized memoirs about the life of the shtetl of Widawa from the late 19th century to the 1930s. Written in Yiddish, it was translated into Polish by Dr. Marcin Urynowicz, with the assistance of Sara Arm. It constitutes an original and unique literary genre in itself, which is closest to the meditation (Latin: soliloquia), combining elements of social criticism and sentimental recollections.
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By combining microhistorical and regional approaches with theoretical findings from fascism, Holocaust, and genocide studies, this chapter examines the interaction between the Nazi, Ustaša and Arrow Cross movements in the city of Osijek. By analyzing the ideologies and praxis of the three fascist movements, this paper demonstrates that the future they wanted to build remained vague, contested, and contradictory despite many shared goals and enemies. Instead of bringing the three fascist movements together, antisemitism became a tool of competitive nation-building which contributed to the failure to create a genuinely transnational fascist front in a single city. Determining the pace of genocidal destruction became an instrument in the competitive fascist-elite-building. By relying on the concept of “genocidal consolidation”, this chapter argues that the Holocaust in Osijek became one of the primary means in the attempted consolidation of power by one fascist group at the expense of the other. Attempts to neutralize rival fascist elites in the struggle for political dominance on the regional level brought unintended consequences of significantly delaying the deportations of Jews of Osijek compared to the cities in the Independent State of Croatia.
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Oskarżona: Vera Gran (Vera Gran: The Accused), a hybrid biographical work relating the life story and testimony of the Warsaw ghetto singer by the Polish second generation author Agata Tuszyńska, was translated to many languages. Yet, all the translations were made on the basis of the French one, which in fact reflects a strongly edited version of the original text. As the author of the article argues, the modifications introduced to Oskarżona: Vera Gran upon its release on the foreign markets go far beyond the standard editing procedures and have to do with the fact that Tuszyńska’s original text openly questions a certain fixed paradigm of representing the Holocaust and some of the socially sanctioned patterns of Shoah remembrance. The comparative analysis of the Polish and the American editions of the book presented in the article traces the most significant changes introduced to the foreign adaptation, identifying three main areas where the misbehaved testimony to the Shoah – of the survivor and the secondary witness alike – was disciplined to conform to the largely globalised discourse of Holocaust memory, subjected to the regime of conventional representation and culturally reproduced reception patterns.
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In the 36,525 days of the twentieth century, between 100 and 160 million civilians lost their lives at hand of mass-murder, slaughter and massacres – that is an average of more than 3.000 innocent deaths per day. The pace has not slackened in the new millennium: statistically speaking, September 11 was an ordinary day. In his lecture, Zygmunt Bauman outlines and analyses the efforts made to solve the mystery that more perhaps than any other keeps ethical philosophers awake at night: the mystery of unde malum (Whence the Evil?) and, more specifically and yet more urgently, of “How do good people turn evil?” The latter is, succinctly put, the secret of the mysterious transmogrification of caring family people and friendly and benevolent neighbours into monsters.
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The article advances an approach to studying 20th century Jewish experience in the former Pale of Jewish Settlement that foregrounds individual biographies and places them in a larger cultural and historical context. Drawing on interviews and various other sources, this approach reveals, among others, how individuals challenge familiar categories of identification and thereby appeal to flexible research agendas.
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Whether or not we understand the Holocaust to be unique or following a series of catastrophes in Jewish history, there is no doubt that the writing that came out of those traumatic events is worth examining both as testimony and as literature. This article looks again at Holocaust poetry, this time circumventing Adorno’s much-cited and often misquoted dictum on poetry after Auschwitz. The essay challenges the binary of either “Holocaust poetry is barbaric and impossible” or “art is uplifting and unaffected by the Holocaust.” I analyse three individual cases of Holocaust poetry as a means of both survival and testimony during the Holocaust – not retrospectively or seen by poets who were not there. Aesthetic and ethical issues are very much part of a writing in extremis which is conscious of the challenge well before Adorno and critical theory. In a comparison of Celan, Sutzkever, and Miłosz we can see their desperate attempt to write a poetry that meets the challenge of the historical moment, for all the differences between them in their cultural backgrounds, language traditions, and literary influences. As I argue, although scholars and critics have read these poets separately, they should be studied as part of the phenomenon of grappling with an unprecedented horror which they could not possibly at the time understand in all its historical dimension and outcome. We should no longer ignore their sources and antecedents in trying to gauge what they did with them in forging a “Holocaust poetics” that would convey something of the inadequacy of language and the failure of the imagination in representing the unspeakable, which they personally experienced on a day to day basis. By not reading “after Adorno” we can arrive at a more nuanced discussion of whether there is a Holocaust poetics.
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Vladimir Solonari, Cornell University Press, Ithaca, 2019, 328 pp.
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Desire objects – that is, personal items of the missing or killed found at the sites of mass atrocities – are often understood as the last tangible link to the absent person. In this article, I try to conceptualise what is happening in this human-object relationship and how this relationship is shaped when desire objects move through different social circuits. I demonstrate how the emotional energy charge changes with the objects’ transition from one circuit to another, which consequently leads to the alteration of the perceived value of the desire objects. Using the biography and the ascribed agency of desire objects, I trace how humanobject relations shape political action.
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In this essay, I discuss a particular narrative structure manifest in contemporary genocide narratives, a structure based on a distinctive presence of a first-person – usually male – narrator, who describes his experiences and reflections born in the course of his peregrinations to sites of mass extermination. Rooting my research in geocriticism, I explore ties between space and memory, which allows me to distinguish several levels of analyzed texts, tending towards metaphysical generalizations of nihilistic or patriotic nature. I apply the said analytical categories to my study of selected passages of Dawid Szkoła’s and Przemysław Dakowicz’s respective essays.
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The Jewish Territorialists, represented as of 1934 by the Freeland League for Jewish Territorial Colonisation, searched for places of settlement for Jews outside Palestine/Israel. I here argue that Territorialist ideology demonstrated both continuity and change in the post-1945 years, and continued to focus on an investment in Diaspora life, Yiddishism, anti-statism, colonial and postcolonial attitudes, and Socialist Revolutionary idealism. This article thus challenges the notion that the Shoah spelled the end of non-Zionist Jewish political activities, by demonstrating the ways in which the Freelanders, headed by the enigmatic Isaac N. Steinberg (1888–1957), imagined an alternative Jewish cultural and political future after the Shoah. By mapping the Territorialist movement’s continued endeavours after 1945, this study also adds to our broader understanding of the rich spectrum of post-Shoah Jewish political ideologies.
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The author presents fragments of the diary of rabbi Josef Guzik’s from Dukla. In the introduction Farbstein characterizes the diarist and also discusses the tragic fate of the local Jewish community. Guzik kept his diary in hiding during 1943–1944. He wrote in Rabbinic Hebrew, using expressions and references to Jewish sources despite not having access to the books he was quoting. He treated writing as a mission to bear witness for the sake of the future generations. Josef Guzik’s writings go back and forth between the internal and the external world, revolving around four axes of time or space which intertwine in every entry. The original text did not survive. The incomplete copy of the diary is stored at Yad Vashem.
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The text can be divided into two parts: in the first part, we focus on the principles of protection of minority rights after the First World War which were addressed by the Paris Peace Conference (1919), and in the second part, we deal with the Jewish minority in Slovakia within the Czechoslovak Republic. According to the original proposals, the protection of racial, national, and religious minorities was to be incorporated in the statute of the League of Nations, but this concept was not accepted. Subsequently, the protection of minorities was included in peace treaties with defeated and newly formed states. The Czechoslovak Republic was committed to provide protection of life and liberty to all citizens, regardless of their origin, citizenship, language, race or religion. The Republic agreed that regulations concerning persons belonging to racial, religious or linguistic minorities were of international coverage and guarantees of the League of Nations. With its constitution and laws, the CSR created a framework within which individual minorities built both their relationship with the republic and their own identity in the new state. Further in the text there is a focus on the Jewish minority in Slovakia within the First Czechoslovak Republic. The Republic was among the first in the world to allow declaring Jewish nationality. This section focuses on the various layers of Jewish identity: religion, nation, language, relationship to Zionism, and political organization. The Republic enabled the Jews to live a full religious, social, political and cultural life.
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