directly related to the Second World War. Probably the most prominent is the role of Germany. Almost every issue covers at least one article in which this role is revised. This is done directly, e.g. by ‘proving’ that crimes generally ascribed to Nazi Germany were not as bad as is claimed. Several articles deal with the question of ‘How many Jews really died?’ (DNZ 7/6/91). In these articles the crimes against the Jews are not denied, but the number of (possible) victims is considerably reduced. Other articles try to prove that Germany did not start the war but was
that their preparations are very slow, and they won’t be able to leave before September. And then, I assume, the war intervened. On 22 October 1940 Leonie and her husband were arrested, taken from their home and transported to the border with France. They were given a very short time to prepare, and were permitted to take very little luggage and just 100 Reichsmark each. From the border, they were taken by the French police to Gurs, an internment camp in the Basses-Pyrénées, in the far south-west of the country. They were among 6,538 Jews from Baden-Württemberg who
was released ten days later. (It was Lindner, by then running a consultancy laboratory in Berlin, who told my father that Heinz Kroch was starting a factory in Manchester, and initiated the contact that allowed my father to leave Germany in 1938.) When the excitement of the take-over had died down, things had to be re-organised. I was assured again by my superiors that what had happened was only in line with Party instructions and was nothing personal. There was no objection to Jews staying in their jobs as long as they didn’t get involved in politics. Ironically, I
38 2 (Re)politicising the dead in post-Holocaust Poland: the afterlives of human remains at the Bełzec extermination camp1 Zuzanna Dziuban At the official dedication of the Memorial to the Murdered Jews of Europe on 10 May 2005 in Berlin, Lea Rosh, a German journalist who launched and led the long-lasting campaign for the erection of this contentious monument,2 herself became a source of extreme controversy. During her impassioned speech, held in front of a large and engaged audience including Holocaust survivors, their relatives and Jewish religious
fortune a tourné, et les nôtres ne tournent plus’ 20 (The wheel of fortune has turned, but ours now stay idle)). Their conversation is interrupted by the appearance of the Wandering Jew (a figure who embodies movement), who has returned to France after a two hundred-year absence. 21 In the play, the Wandering Jew is a pragmatic character who embraces progress and bestows the wisdom gained from his travels on the bewildered Parisians, helping them to make sense of their rapidly changing social and physical world. 22 The Wandering Jew begins by praising France for its
-suffering, persecuted people, often likened to the Jews. ‘Kosovo’ and the development of Serbian consciousness Throughout the conflict, the myth of Kosovo was touted as a key shibboleth of Serbian identity. Kosovo figured as the locus of a historic defeat, but also symbolised the awakening of Serbian values and spirituality. The Kosovo Battle was fought in the year 1389 on St Vitus’ Day (28 June). The basic story surrounds Prince Lazar, an elected Serbian prince, who in legend was handed an ultimatum, whereby he was either to pay homage to the Turkish Sultan Murad I, relinquishing
incidents initiated by political extremists opposed to the peace process. These are exemplified by the assassination of Yitzhak Rabin in November 1995 and ongoing settler violence against Palestinians in the West Bank and Gaza. Still, the divisions among Jews within Israeli society over the peace process that have led to a quick succession of coalition governments have not created fundamental opposition to the
Religion was all-important because it created the conditions for a series of covenants with the divine. Throughout this study, we have seen many examples of covenantal relationships, as described by Northrop Frye, Conor Cruise O’Brien,4 Donald Harman Akenson,5 Martin Buber,6 Hans Kohn,7 and others. Some good examples included the Serbian myth of Kosovo. Lazar’s choice created a heavenly people of the Serbs – a nation of martyrs. This covenantal relationship was often likened to that made between God and the Hebrew people. Both Serbs and Jews had to suffer in order to
collection. Public domain. As a historian of early modern Europe, that is, the period covering the fifteenth to eighteenth centuries, I have long been interested in the parallel experiences of the two major persecuted minorities of early modern Spain, the converted Jews (Conversos) and Muslims (Moriscos). Like most of my colleagues, I am not often called upon to link my work to the present; and the truth is, I very much welcome the opportunity to do so. As a historian who lives in
religious structures, from the late fourteenth century, shaped its migration history in many ways (Sugar 1977 ; Hoare 2007 ; Wachtel 2008 ). Authorities directly settled Anatolian Turkish cavalrymen on conquered land as ‘timariots’ who taxed local peasants and raised troops, while Ottoman trade-routes developed towns like Sarajevo and Thessaloniki into provincial capitals, refuges for many Sephardic Jews expelled from Spain in 1492. The Ottoman politics of conversion to Islam, necessary for South Slavs and other Catholic/Orthodox Christians seeking bureaucratic