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Journal articles on the topic 'Extermination camps'
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1
Foregger, Richard. "Two Sketch Maps of the Auschwitz-Birkenau Extermination Camps." Journal of Military History 59, no. 4 (October 1995): 687. http://dx.doi.org/10.2307/2944498.
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Mantelli, Brunello. "The extermination camps (Vernichtungslager) of National Socialism 1941-1945." Revista Portuguesa de História, no. 45 (2014): 271–98. http://dx.doi.org/10.14195/0870-4147_45_12.
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Wienert, Annika. "Camp Cartography: On the Ambiguity of Mapping Nazi Extermination Camps." zeitgeschichte 45, no. 4 (December 2018): 575–98. http://dx.doi.org/10.14220/zsch.2018.45.4.575.
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Krzyżanowski, Piotr Jacek. "Trzecia Rzesza wobec Romów i Sinti – w kręgu rasizmu i ludobójstwa." Rocznik Polsko-Niemiecki, no. 25/2 (April 28, 2017): 11–32. http://dx.doi.org/10.35757/rpn.2017.25.14.
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The Third Reich’s policy towards the Sinti and Roma people was based on racist theories claiming the superiority of the German nation over other nations. The rule of the National Socialists in Germany systematically eliminated the Sinti and Roma people from all areas of public life. They were regarded as a socially unassimilated group prone to criminal activity. Consequently, the Roma and Sinti people were refused the right to live and were subject to compulsory sterilisation and systematic extermination during World War II. It was in German-occupied Poland that the extermination was carried out to the greatest extent. Losses among the Roma and Sinti people have not been precisely estimated yet. Approximately at least 250,000 lost their lives in ghettos, concentration camps and outside the camps.
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Koljanin, Milan. "The role of concentration camps in the policies of the independent state of Croatia (NDH) in 1941." Balcanica, no. 46 (2015): 315–40. http://dx.doi.org/10.2298/balc1546315k.
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The paper based on archival, published and press sources, and relevant literature presents the ideological basis and enforcement of the Croatian policy of the extermination of the Serbs and Jews in the Independent State of Croatia (NDH) which had its place within the New Order of Europe. Soon after the establishment of the NDH in April 1941, the destruction process was partially centralised in a network of camps centred at Gospic. After the outbreak of a mass Serb uprising and the dissolution of the Gospic camp, a new and much larger system of camps centred at Jasenovac operated as an extermination and concentration camp from the end of August 1941 until the end of the war. In November 1941, the mass internment of undesirable population groups was provided for by law, whereby the destruction process was given a ?legal? form.
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Spencer, Philip. "From Rosa Luxemburg to Hannah Arendt: Socialism, Barbarism and the Extermination Camps." European Legacy 11, no. 5 (August 2006): 527–40. http://dx.doi.org/10.1080/10848770600842895.
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KONDOYANIDI, ANITA. "The Liberating Experience: War Correspondents, Red Army Soldiers, and the Nazi Extermination Camps." Russian Review 69, no. 3 (June 7, 2010): 438–62. http://dx.doi.org/10.1111/j.1467-9434.2010.00575.x.
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Engelking, Barbara. "Murdering and Denouncing Jews in the Polish Countryside, 1942-1945." East European Politics and Societies: and Cultures 25, no. 3 (July 11, 2011): 433–56. http://dx.doi.org/10.1177/0888325411398912.
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The Holocaust in Nazi-occupied Poland had several phases. First, Jews were marked with the Star of David badge, then isolated in ghettos, and—at the end—they were murdered in the extermination camps. But thousands of Jews had managed to escape both from ghettos and from camps. Often they were jumping from the trains going to Treblinka, or—after surviving a shooting—escaping from a mass grave. All of them wanted to survive the war. Some tried to stay in the cities; others were looking for help in the countryside. The article is about those Jews who wanted to live through the war among Polish peasants but were betrayed, denounced to the Germans, or murdered.
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Kurelić, Zoran. "From Hellholes to Hell." Politička misao 56, no. 3-4 (March 11, 2020): 137–52. http://dx.doi.org/10.20901/pm.56.3-4.06.
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In this essay the author creates and discusses an interplay of two incommensurable concepts of evil: Hannah Arendt’s radical evil from The Origins of Totalitarianism, and David Lynch’s evil presented artistically as “the bad electricity” in Ronnie Rocket. The first concept is related to Hell which Arendt uses in a few essays and in The Origins... In her opinion the first step towards the pure hell of Auschwitz was made in internment camps for stateless refugees. Giorgio Agamben revisits this idea and shows the link between statelessness and superfluousness. For Arendt the road which started with the inability to solve the refugee problem in Europe ended up in a Hell on Earth created in extermination camps. Agamben believes that spaces of extermination which reappeared on the European continent during the wars in former Yugoslavia demonstrate the grim possibility of recreating Hell in Europe. In his extraordinary script for the unmade film Ronnie Rocket, David Lynch creates a fictional hellhole of a city in which the rulers torture the population with bad electricity. The author discusses these two dramatically different visions of hell in order to show how Arendt’s radical evil when compared to “the bad electricity” can be understood as a production of Hell, and how Lynch’s switching from the bad to good electricity represents a revolutionary change which is simultaneously political and cosmological.
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Sadzikowska, Lucyna. "Ludobójstwo w świetle wybranych relacji więźniów obozów koncentracyjnych Auschwitz, Majdanek, Stutthof i Gross-Rosen." Narracje o Zagładzie, no. 6 (November 22, 2020): 251–63. http://dx.doi.org/10.31261/noz.2020.06.13.
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The article is devoted to the analysis of testimonies, accounts, memoirs, ego-documents by concentration camp prisoners of Auschwitz, Majdanek, Stutthof, and Gross-Rosen. Thesource material kept in the said KLs’ archives contains a multitude of individual histories of survivors of the genocide, either described in detail or concisely noted down. What the authorfocuses on is the variety of those testimonies to suffering and tragedy of people incarcerated in concentration camps. At the same time, she observes that for the former prisoners, decades after leaving the camps, the Shoah and hell are synonymous with genocide. The most common terms used by them to describe genocide are: mass extermination, the Holocaust, Annihilation, hell, the Shoah, hideous violence, total annihilation – both physical and moral.
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Gomet, Doriane. "Between Survival Strategy and Bloody Violence: Boxing in Nazi Concentration and Extermination Camps (1940–1945)." International Journal of the History of Sport 33, no. 10 (July 2, 2016): 1099–115. http://dx.doi.org/10.1080/09523367.2016.1237506.
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Abate, Dante, and Caroline Sturdy-Colls. "A multi-level and multi-sensor documentation approach of the Treblinka extermination and labor camps." Journal of Cultural Heritage 34 (November 2018): 129–35. http://dx.doi.org/10.1016/j.culher.2018.04.012.
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Legrand, Dorothée. "Testimony of Death: From Extermination Camps to Clinical Practice: A Discussion with Winnicott, Blanchot and Derrida." Eidos. A Journal for Philosophy of Culture 4, no. 2 (August 12, 2020): 102–13. http://dx.doi.org/10.14394/eidos.jpc.2020.0019.
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Rodríguez Serrano, Aarón. "Visual narrative on the liberation of the extermination camps: analysis of Night will Fall (André Singer, 2014)." Anàlisi, no. 53 (December 15, 2015): 65. http://dx.doi.org/10.7238/a.v0i53.2539.
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Moore, Bob. "W cieniu Anny Frank. Szanse Żydów na przeżycie w okupowanej Holandii." Zagłada Żydów. Studia i Materiały, no. 10 (December 1, 2014): 384–406. http://dx.doi.org/10.32927/zzsim.529.
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During the German occupation of the Netherlands between 1940 and 1945, around 75% of the country’s Jewish population were deported and killed, primarily in the extermination camps of Auschwitz and Sobibor. Much attention has been paid to the factors which explain this, but this article questions how any Jews managed to survive in an increasingly hostile environment where there were no ‘favorable factors’ to aid them. The analysis centers on the attitudes of the Jews towards acting illegally, their relationships with the rest of Dutch society, and the possible opportunities for escape and hiding. It also looks at the myriad problems associated with the day-to-day experiences of surviving underground
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Riedel, Dirk. "A ‘Political Soldier’ and ‘Practitioner of Violence’: The Concentration Camp Commandant Hans Loritz." Journal of Contemporary History 45, no. 3 (July 2010): 555–75. http://dx.doi.org/10.1177/0022009410366703.
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This article builds on the growing body of literature on SS perpetrators. It explores the career of Hans Loritz, one of the most influential commandants of the pre-war nazi camps (and, from 1936, commandant of Dachau). The present article explores Loritz’s career within the small network of senior camp officials — many of whom would become key players of nazi extermination policy in the second world war — that emerged before the war. In addition, the article places Loritz into his social context: in spite of his responsibility for major atrocities, he led a perfectly ‘normal’ life and was not stranded on the margins of society.
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Ward, James Mace. "“People Who Deserve It”: Jozef Tiso and the Presidential Exemption." Nationalities Papers 30, no. 4 (December 2002): 571–601. http://dx.doi.org/10.1080/00905992.2002.10540508.
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Between March and October of 1942, Slovakia deported the majority of its Jews to extermination camps in German-occupied Poland. Since then, critics and apologists of the nominally independent Nazi satellite state have argued bitterly over who was to blame. Did the Slovaks act voluntarily or under German pressure? If the latter, were they in any position to do otherwise? With equal vigor, the two sides have clashed over whether the Slovaks realized they were participating in genocide, whether they acted to limit or stop the deportations once the truth came out, and whether, compared with other German-occupied or German-allied countries, Slovakia succeeded in saving a relatively high percentage of its Jewry.
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Walser, Raphaela. "„Yolocaust“ oder: „Darf man das?“ Ein Beitrag zum reflektierten Umgang mit Geschichtskultur im Unterricht." historia.scribere, no. 10 (June 19, 2018): 161. http://dx.doi.org/10.15203/historia.scribere.10.105.
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„Yolocaust“ or: „Is this allowed?”The following seminar paper deals with the internet project called “Yolocaust” launched in 2017, which combines selfies within the Holocaust Memorial in Berlin with archival photographs from Nazi extermination camps to question our culture of remembrance. The aim of this paper is to demonstrate how to implement the “Yolocaust” project in history lessons in order to discuss the topic “Holocaust” from a present perspective and to raise the students’ critical awareness of our culture of memory. There is no simple method for introducing this topic best in class; therefore, an interview with Harald Walser, expert in education, combined with literary research is used to provide guidelines about how to teach this topic best.
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Mukhamedova, Sh. "The Embodiment of Humiliation and Terror Against Jews in the Novel Night by Elie Wiesel." Bulletin of Science and Practice 7, no. 4 (April 15, 2021): 446–53. http://dx.doi.org/10.33619/2414-2948/65/68.
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The article studies the Holocaust reflection in the novel Night by American-Romanian author, laureate of the Nobel Prize Elie Wiesel. Being a prisoner himself, created the best works about the Holocaust repressions and tortures of the Jewish nation by Nazi during the Second World War. The article is aimed to give a new definition to the concept of “Holocaust” on the basis of a literary analysis of the suffering of Jews through the eyes of survivors in concentration camps. The methodology of analysis, based on a combination of cultural, historical and biographical approaches to the novel, enables to reveal the new explanation of the phenomenon which incorporates humiliation, discrimination, repression and extermination.
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Mouchenik, Yoram, and Véronique Fau-Vincenti. "The fate of Jews hospitalized in mental hospitals in France during World War II." History of Psychiatry 31, no. 2 (February 17, 2020): 178–93. http://dx.doi.org/10.1177/0957154x20904317.
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The fate of Jewish psychiatric patients in occupied Europe during World War II is inseparable from the fate of the disabled and mentally ill, as planned by the Nazi regime. But Jews found themselves at the confluence of eugenics, Christian anti-Judaism and Nazi racist and anti-Semitic madness. They faced the twin promise of death – both as Jews and as mentally ill. They did not escape from the euthanasia programme and, if by a miracle they survived, they disappeared into the extermination camps. The modalities of annihilation of Jewish psychiatric patients are inseparable from the forms of German occupation, which differed from country to country. In this research we focus initially on various countries in occupied Europe, and then on France.
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Sturdy Colls, Caroline. "O tym, co minęło, lecz nie zostało zapomniane: Badania archeologiczne na terenie byłego obozu zagłady w Treblince." Zagłada Żydów. Studia i Materiały, no. 8 (December 2, 2012): 83–118. http://dx.doi.org/10.32927/zzsim.628.
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Public impression of the Holocaust is unquestionably centred on knowledge about, and the image of, Auschwitz-Birkenau – the gas chambers, the crematoria, the systematic and industrialized killing of victims. Conversely, knowledge of the former extermination camp at Treblinka, which stands in stark contrast in terms of the visible evidence that survives pertaining to it, is less embedded in general public consciousness. As this paper argues, the contrasting level of knowledge about Auschwitz- Birkenau and Treblinka is centred upon the belief that physical evidence of the camps only survives when it is visible and above-ground. The perception of Treblinka as having been “destroyed” by the Nazis, and the belief that the bodies of all of the victims were cremated without trace, has resulted in a lack of investigation aimed at answering questions about the extent and nature of the camp, and the locations of mass graves and cremation pits. This paper discusses the evidence that demonstrates that traces of the camp do survive. It outlines how archival research and non-invasive archaeological survey has been used to re-evaluate the physical evidence pertaining to Treblinka in a way that respects Jewish Halacha Law. As well as facilitating spatial and temporal analysis of the former extermination camp, this survey has also revealed information about the cultural memory.
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Chalmers, Beverley. "The Medical Manipulation of Reproduction to Implement the Nazi Genocide of Jews." Conatus 4, no. 2 (December 31, 2019): 127. http://dx.doi.org/10.12681/cjp.20993.
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Holocaust literature gives exhaustive attention to direct means of exterminating Jews, by using gas chambers, torture, starvation, disease, and intolerable conditions in ghettos and camps, and by the Einsatzgruppen. In some circles, the term “Holocaust” has become the ultimate description of horror or horrific events. The Nazi medical experiments and practices are an example of these. Nazi medical science played a central and crucial role in creating and implementing practices designed to achieve a “Master Race.” Doctors interfered with the most intimate and previously sacrosanct aspects of life in these medical experiments – reproductive function and behavior – in addition to implementing eugenic sterilizations, euthanasia, and extermination programs. Manipulating reproductive life – as a less direct method of achieving the genocide of Jews – has been less acknowledged. The Nazis prevented those regarded as not meeting idealized Nazi racial standards – and particularly Jewish women – from having sex or bearing children through legal, social, psychological and biological means, as well as by murder. In contrast, they promoted reproductive life to achieve the antithesis of genocide – the mass promotion of life – among those deemed sufficiently “Aryan.” Implementing measures to prevent birth is a core feature of the UN Convention on the Prevention and Punishment of Genocide. As with many other aspects of the Holocaust, science and scientists were inveigled into providing legitimacy for Nazi actions. The medical profession was no exception and was integrally involved in the manipulation of birth to implement the Holocaust.
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Pérez Fernández, Francisco José. "Dis(ex)torsionar al Otro: Variaciones e involuciones sobre la posibilidad y la facticidad." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 125. http://dx.doi.org/10.5944/rif.17.2020.29706.
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La tecnificación y las grandes catástrofes militares y sociales del siglo XX condujeron a un autor como Husserl a reivindicar un concepto como el de Lebenswelt. Tras este acercamiento hay una reflexión sobre el yo y el otro que se ha querido poner de manifiesto en este artículo a fin de destacar dos conceptos como el de posibilidad y facticidad. Las variaciones imaginarias husserlianas y los testimonios de los supervivientes de los campos de exterminio han servido para destacar y definir tales conceptos, así como un acercamiento a la memoria como concepto que podría marcar un punto de contacto entre ambos.The technification and the great military and social disasters of the twentieth century led an author like Husserl to claim a concept like Lebenswelt. Behind this approach there is a reflection on the self and the other that one has wanted to highlight in this article, two concepts such as possibility and factuality. The Husserlian imaginary variations and the testimonies of the survivors of the extermination camps have served to highlight and define such concepts, as well as an approach to memory as a concept that could mark a point of contact between both.
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Bell, Dorian. "Hannah Arendt, the Jews, and the Labor of Superfluity." PMLA/Publications of the Modern Language Association of America 127, no. 4 (October 2012): 800–808. http://dx.doi.org/10.1632/pmla.2012.127.4.800.
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Perplexity has often greeted hannah arendt's decision to place an extended historical reflection on anti-Semitism at the beginning of The Origins of Totalitarianism, her doleful 1951 postmortem chronicling Europe's twentieth-century descent into the abyss. Seyla Benhabib proposes that to “appreciate the unity of the work as Arendt herself intended it to be read” (64), one must begin not with part 1 (“Antisemitism”) but rather with the chapter in part 3 (“Totalitarianism”) about the extermination and concentration camps. Another of Arendt's best commentators, Margaret Canovan, observes that Arendt's arrangement is “not a very helpful one” because, among other reasons, Arendt's discussion of anti-Semitism deploys key concepts like “imperialism” whose particular meanings to Arendt are only later defined. Canovan chalks up Arendt's organizational decision to “her own initial preoccupation” with anti-Semitism, as well as to “reasons of chronology” (28-29).
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Kasstan, Ben. "The taste of trauma: reflections of ageing Shoah survivors on food and how they (re)inscribe it with meaning." Scripta Instituti Donneriani Aboensis 26 (April 13, 2015): 349–65. http://dx.doi.org/10.30674/scripta.67461.
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Drawing on ethnographic research in the UK’s only support facility for ageing Jewish Shoah survivors, this paper charts the ‘foodways’ in a Centre where satiety is experienced as an emotional as well as a physical need. How the experience of genocidal violence and displacement give rise to particular tastes of trauma is explored, firstly through the symbolism of bread which is metaphorically leavened with meanings and memories of survival – both in Judaism and for the survivors interviewed. Bread is positioned as a true reflection of lived experience for survivors of both ghettoes and concentration camps, who construct a specific and salient relationship with food. This illustrates the perceived difference between them and members of the Centre who escaped the Nazi regime as refugees or by the Kindertransport. Foods associated with the concentration or extermination camps are (re)inscribed with new meanings, as a steaming bowl of Polish barley soup ultimately embodies the ingredients of memory but also the recipe of survival. It can also stew the nostalgia of pre-war lives for Eastern European Jews and their recollections of the heym (Yiddish, home). Food is a conscious strategy of care in the Centre that mediates the embodied trauma of participants, and this paper draws on comparative examples to argue that refugee and survivor communities more generally may possess culturally-significant relationships with food that remain poorly understood.
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Cavalleri, Matteo. "Block 21 and the Pensabilità of the Representation of Auschwitz." Images 6, no. 1 (2012): 130–34. http://dx.doi.org/10.1163/18718000-12340010.
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Abstract Building on the assumption that the Memorial in Honor of Italians Fallen in Nazi Extermination Camps (situated in Auschwitz I, Block 21) expresses the meta-reflexive inclination that strengthened the twentieth century (the capacity of that century to think of itself as a subject), this article aims to highlight and illustrate the dual philosophical significance of the Memorial. From the perspective of the philosophy of history, this philosophical significance, which has a symbolic value, leads us to investigate an organic and historically embodied conception of deportation. From the perspective of the aesthetics of memory, this philosophical meaning offers a new framework for the question of the representability of Auschwitz, a framework that problematizes the very essence of the concept of representation and identifies the conditions that make possible this concept in its inescapable openness towards an ideal dimension. Central to this article is the category of pensabilità viewed as the symbolic grounds for both the act of testifying and its artistic expression.
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Walch, Teresa. "Just West of East: The Paradoxical Place of the Theresienstadt Ghetto in Policy and Perception." Naharaim 14, no. 2 (December 16, 2020): 243–64. http://dx.doi.org/10.1515/naha-2020-2001.
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AbstractWhen German authorities established the Theresienstadt Ghetto for Bohemian and Moravian Jews in late 1941, the site initially functioned much like other ghettos and transit camps at the time, as a mere way station to sites of extermination further East. The decision to reconfigure the ghetto as a site of internment for select “privileged” groups of Jews from Germany and Western Europe, and its advertisement as a “Jewish settlement” in Nazi propaganda, constituted an apparent paradox for a regime that sought to make the Greater German Reich “judenrein” (clean of Jews). This article investigates the Theresienstadt Ghetto from a historical-spatial perspective and argues that varying prejudices and degrees of antisemitism shaped divergent “spatial solutions” to segregate Jews from non-Jews, wherein the perceived divide between so-called “Ostjuden” and assimilated Western Jews played a central role. In this analysis, Theresienstadt emerges as a logical culmination to paradoxical policies designed to segregate select groups of German and assimilated Western European Jews.
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Trzciński, Maciej. "Crime against martyrdom heritage — preliminary remarks." Studia nad Autorytaryzmem i Totalitaryzmem 42, no. 3 (March 25, 2021): 83–97. http://dx.doi.org/10.19195/2300-7249.42.3.5.
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Crime against martyrdom heritage is to date a conventional term. There are still no legal defin-itions of martyrdom heritage and the place of national remembrance under applicable national law, which significantly weakens the possibility of exercising effective legal protection. Only the last several years have seen several thefts and acts of vandalism in the extermination camps and POW camps. Not only the personal belongings of the victims but also elements of the camp infrastructure became objects of theft. Counterfeits and attempts to illegally export such items have also been reported. The criminal law protection of martyrdom heritage seems insufficient to the threats already diagnosed. The applicable criminal provisions are diffuse and cumbersome to use, which makes it difficult to combat still-existing crime. It is also difficult to talk about the martyrdom heritage protection system as such. Historians and archaeologists are paying more and more attention to the problems of research on the martyrdom heritage. The results of the conducted research should prove helpful in developing appropriate, updated legal regulations. It is also important to diagnose how state institutions deal with exercising protection over the martyrdom heritage, whether a coherent strategy has been developed in this area or whether this protection is carried out on an ad hoc basis. There is no doubt that a wider and, what is more important, a current diagnosis of this issue seems to be necessary for the context of more and more frequent crimes and offences.
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Schnaus, Julia, Roman Smolorz, and Mark Spoerer. "Die Rolle des Ghetto Litzmannstadt (Łódź) bei der Versorgung der Wehrmacht und der deutschen Privatwirtschaft mit Kleidung (1940 bis 1944)." Zeitschrift für Unternehmensgeschichte 62, no. 1 (March 10, 2017): 35–56. http://dx.doi.org/10.1515/zug-2017-0003.
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AbstractThe Role of the Ghetto Litzmannstadt (Łódź) for the Clothing Provision of the German Armed Forces and Private Firms (1940 to 1944)Shortly after the establishment of the Ghetto in Łódź, the German administration set up a textile and clothing department. As Łódź was the leading Polish textile center, many ghetto inhabitants had basic or advanced skills in the textile and clothing business. After several months it became clear for the Jews that working for the Germans was the only chance to making themselves valuable and to avoid or postpone being deported to extermination camps. The textile and clothing department soon became the largest sweatshop in the ghetto and was also an important provider of textiles, clothing and leather goods for the German economy. Previous research followed the claim of the department's head that the German military took over 90 per cent of its production. We show for the large textile and clothing department that the share of production for civilian purposes was much higher, around 50 per cent. Moreover, we analyze the business relationship between the ghetto administration and German firms.
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Lônčíková, Michala. "The end of War, the end of persecution? Post-World War II collective anti-Jewish violence in Slovakia." History in flux 1, no. 1 (December 21, 2019): 151–64. http://dx.doi.org/10.32728/flux.2019.1.8.
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Contrary to the previous political regime of the Slovak state (1939–1945), official policy had significantly changed in the renewed Czechoslovakia after the end of World War II, but anti-Jewish sentiments and even their brachial demonstrations somewhat framed the everyday reality of Jewish survivors who were returning to their homes from liberated concentration camps or hiding places. Their attempts to reintegrate into the society where they had used to live regularly came across intolerance, hatred and social exclusion, further strengthened by classical anti-Semitic stereotypes and prejudices. Desired capitulation of Nazi Germany and its satellites resulted also in the end of systematic Jewish extermination, but it did not automatically lead to a peaceful everyday life. This paper focuses on the social dynamics between Slovak majority society and the decimated Jewish minority in the first post-World War II years and analyses some crucial factors, particular motivations and circumstances of the selected acts of collective anti-Jewish violence in Slovakia. Moreover, the typological diversity of the specific collective atrocities will be discussed.
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Fatah, Shajwan Nariman. "EICHMANN IS IN THE PANOPTICON: COMMENTS ON HANNAH ARENDT’S “BANALITY OF EVIL”." Journal of Cultura and Lingua 2, no. 3 (September 29, 2021): 171–79. http://dx.doi.org/10.37301/culingua.v2i3.91.
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Hannah Arendt’s book “Eichmann in Jerusalem: A Report on the Banality of Evil” has led to a hot-debated argument among readers for years, in particular, the Jews. She has been criticized for describing the former Nazi officer, Adolf Eichmann, with the terms “thoughtless”, “clown”, and “banal”. However, through a close reading of the expression “banality of evil,” this paper presents the rational side of what Arendt has written about the offender, who has been responsible for murdering millions of people in the extermination camps. Many see him as guilty and extremely sinful. While others consider him as a heedless follower of fascism. This study aims to explore the invisible parts of this case – through the Jewish gazes on Eichmann during his trial which show the power relation that is depicted in Foucault’s “panopticism”, the influence of nationalism (Immanuel Kant), Ideology (Gramsci and Althusser), and obedience (Milgram’s experiment). This analysis demonstrates that Arendt has turned to philosophy and depicted Eichmann in his state of nature rather than being a German or a Nazi officer.
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Machnikowski, Piotr. "Badania nad totalitaryzmem — prawda historyczna i wolność indywidualna — prawo prywatne w służbie publicznej. Uwagi na tle „cywilnoprawnych” przepisów ustawy o IPN." Studia nad Autorytaryzmem i Totalitaryzmem 43, no. 3 (December 19, 2021): 103–14. http://dx.doi.org/10.19195/2300-7249.43.3.8.
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The much-publicised and rather unfortunate amendment of 2018 to the Act on the Institute of National Remembrance introduced not only the controversial and subsequently repealed penal provisions, but also the provisions on “Protection of the good name of the Republic of Poland and the Polish Nation”. According to these, protecting the good name of the Republic of Poland and the Polish Nation is subject to the provisions of the Civil Code. The intention of the lawmakers was to prevent the dissemination in public discourse of the false expression “Polish death camps” and similar expressions sometimes used to refer to Nazi German extermination camps located in the occupied territory of Poland. The provision mandating the application of the provisions of the Civil Code on personal rights to the protection of the state and nation’s good name may serve the intended purpose. However, its application may also be much broader, due to the vagueness of the wording used (“good name of the state and nation”) and the powerful protection afforded to personal rights in the Civil Code.
The author discusses which provisions of the Civil Code can and which cannot be applied in this case. He also draws attention to the inadequacy of private law tools to protect public interests. He calls for a restrictive interpretation of the provision and recognizing a wide range of circumstances excluding the unlawfulness of an infringement in order to protect constitutional values such as freedom of expression, artistic creation, or scientific research.
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Herf, Jeffrey. "The Nazi Extermination Camps and the Ally to the East: Could the Red Army and Air Force Have Stopped or Slowed the Final Solution?" Kritika: Explorations in Russian and Eurasian History 4, no. 4 (2003): 913–30. http://dx.doi.org/10.1353/kri.2003.0059.
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Bryant, Michael. "“Only the National Socialist”: Postwar US and West German Approaches to Nazi “Euthanasia” Crimes, 1946–1953." Nationalities Papers 37, no. 6 (November 2009): 861–88. http://dx.doi.org/10.1080/00905990903230793.
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In Western historical consciousness, National Socialist mass murder has become permanently identified with the Jewish Holocaust, Adolf Hitler's maniacal project to annihilate European Jewry. From its earliest days, the Nazi Party sought to exclude Jews from German public life, and when the Nazis came to power in January 1933, their anti-Jewish animus became official policy. What followed was legal disemancipation of German Jews, physical attacks on their persons, ghettoization, deportation, and physical extermination in the East. The story of the Holocaust is well known and generally accepted. Yet two years before German Jewish policy swerved from persecution and harassment to genocide, the Nazis were already involved in state-organized killing of another disfavored minority. Unlike the destruction of European Jews, the murder of this group—the mentally disabled—occurred within the Reich's own borders. Launched with the signing of a “Hitler decree” in October 1939 (backdated to 1 September), the centrally organized program targeted so-called “incurable” patients, whose lives were to be ended by a doctor-administered “mercy death” (Gnadentod). The Nazis attached the term “euthanasia” to their program of destruction, bolstering their rationale for it with humanitarian arguments and cost-based justifications, the latter legitimizing euthanasia as a means to free up scarce resources for use by “valuable” Germans. Over time, the restrictive use of euthanasia just for incurable patients ended; thereafter, the Nazis extended the killing program to healthier patients, sick concentration camp inmates, Jewish patients, and a variety of “asocials” (juvenile delinquents, beggars, tramps, prostitutes). The technology of murder developed in the “euthanasia” program—carbon monoxide asphyxiation in gas chambers camouflaged as shower rooms—would become the model for the first death camps in Poland. Many of the “euthanasia” personnel were likewise transferred to the Polish extermination centers, where they applied the techniques of mass death—refined in murdering the disabled—to the murder of the European Jews.
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Wichert, Wojciech. "„Exerzierplatz des Nationalsozialismus“ — der Reichsgau Wartheland in den Jahren 1939–1945." Studia nad Autorytaryzmem i Totalitaryzmem 40, no. 2 (August 16, 2018): 79–102. http://dx.doi.org/10.19195/2300-7249.40.2.4.
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The aim of the article is the analysis of German policy in Reichsgau Wartheland, an area of western Poland annexed to Germany in the years 1939–1945. In scientific literature German rule in Warthegau with its capital in Poznań is often defined as ,,experimental training area of National Socialism”, where the regime could test its genocidal and racial practices, which were an emanation of the German occupation of Poland. The Nazi authorities wanted to accomplish its ideological goals in Wartheland in a variety of cruel ways, including the ethnic cleansing, annihilation of Polish intelligentsia, destruction of cultural institutions, forced resettlement and expulsion, segregation Germans from Poles combined with wide-ranging racial discrimination against the Polish population, mass incarceration in prisons and concentration camps, systematic roundups of prisoners, as well as genocide of Poles and Jews within the scope of radical Germanization policy and Holocaust. The aim of Arthur Greiser, the territorial leader of the Wartheland Gauleiter and at the same time one of the most powerful local Nazi administrators in Hitler‘s empire, was to change the demographic structure and colonisation of the area by the hundreds of thousands of ethnic Germans Volksdeutschen from the Baltic and other regions in order to make it a ,,blond province” and a racial laboratory for the breeding of the ,,German master race”. The largest forced labour program, the first and longest standing ghetto in Łódź, which the Nazis renamed later Litzmannstadt and the first experimental mass gassings of Jews in Nazi-occupied Europe carried out from autumn 1941 in gas vans in Chełmno extermination camp were all initiated in Warthegau, even before the implementation of the Final Solution. Furthermore, some of the first major deportations of the Jewish population took place here. Therefore in the genesis of the of the Nazi extermination policy of European Jewry Wartheland plays a pivotal role, as well as an important part of ruthless German occupation of Polish territories.
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FÖLLMER, MORITZ. "THE SUBJECTIVE DIMENSION OF NAZISM." Historical Journal 56, no. 4 (October 30, 2013): 1107–32. http://dx.doi.org/10.1017/s0018246x13000393.
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ABSTRACTThe present historiographical review discusses the subjective dimension of Nazism, an ideology and regime that needed translation into self-definitions, gender roles, and bodily practices to implant itself in German society and mobilize it for racial war. These studies include biographies of some of the Third Reich's most important protagonists, which have important things to say about their self-understandings in conjunction with the circumstances they encountered and subsequently shaped; cultural histories of important twentieth-century figures such as film stars, housewives, or consumers, which add new insights to the ongoing debate about the Third Reich's modernity; studies that address participation in the Nazi Empire and the Holocaust through discourses and practices of comradeship, work in extermination camps, and female ‘help’ within the Wehrmacht. In discussing these monographs, along the way incorporating further books and articles, the piece attempts to draw connections between specific topics and think about new possibilities for synthesis in an overcompartmentalized field. It aims less to define a ‘Nazi subject’ than to bring us closer to understanding how Hitler's movement and regime connected different, shifting subject positions through both cohesion and competition, creating a dynamic that kept producing new exclusions and violent acts.
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Skibińska, Elżbieta. "O agonistycznej naturze przekładu. Notatki z lektury Traduction et violence Tiphaine Samoyault." Przekładaniec, no. 41 (2020): 269–82. http://dx.doi.org/10.4467/16891864pc.21.014.13596.
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The Agonistic Nature of Translation. Notes on Traduction et violence by Tiphaine Samoyault The article discusses the ideas from the book Traduction et violence by Tiphaine Samoyault, professor of literary and comparative studies at the Sorbonne, literary critic and translator. Samoyault’s book is part of a current of reflection on translation showing that translation is used not only to facilitate human communication and contact, but also appears in situations of tension and conflict. The author refers to theoretical works in translation research and to testimonies (including literary ones) showing the use of translation when an element of domination or violence is at stake. Inspired by the political thought of Chantal Mouffe, she borrows the concept of agonism and distinguishes “translation antagonisms”. This term refers to the connections of translation with a struggle between languages, whose manifestations may be external (historical antagonisms, visible, for example, in colonization processes or – in the most extreme form – in extermination camps) or internal (antagonisms, visible in the act of translation as a “war of languages”). The remarks on Samoyault’s book close with a brief indication of the applicability of her perspective to research on the functioning of translation in Polish history.
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Błotnicka-Mazur, Elżbieta. "MEMORIAL SITE AS COMMITMENT SPACE. IDEOLOGICAL AND ARTISTIC CONCEPT OF THE MUSEUM AND MEMORIAL SITE IN SOBIBÓR." Muzealnictwo 62 (May 24, 2021): 73–83. http://dx.doi.org/10.5604/01.3001.0014.8978.
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The implementation of the new ideological and artistic concept of the Museum and Memorial Site in Sobibór on the site of the former Nazi German death camp selected in the 2013 competition is discussed. The winning design is analysed; apart from the arranging of the area of the former camp, it also envisaged raising of a museum, the latter stage already completed with the building opened to the public in 2020. The concept of ‘commitment space’ is proposed by the Author as best characterising a memorial site created on the premises of the former Nazi concentration camps and death camps for the people of Jewish descent. As a departure point, earlier examples of commemorating similar sites are recalled, beginning with the early monuments from the 1940s, through the 1957 competition for the International Monument to the Victims of the Auschwitz-Birkenau Camp, the latter of major impact on the process of the redefinition of monuments. The then awarded design of the The Road Monument by Oskar Hansen and his team, however unimplemented owing to the protest of former Auschwitz prisoners, became from that time onwards a benchmark for subsequent concepts. Also the mentioned memorial design on the area of the former Belzec extermination camp from 2004 is related to James E. Young’s concept of a counter-monument. The main subject of the paper’s analysis is, however, the reflection on means thanks to which the currently mounted Museum and Memorial Site in Sobibór, including the permanent display at the newly-raised Museum, become ‘commitment space’ for contemporary public on different perception levels of their multi-sensual activity essential in the process of remembrance.
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Epstein, Julia. "Extermination et littérature: Les récits de la Shoah, and: Littérature des camps: La quête d'une parole juste, entre silence et bavardage (review)." L'Esprit Créateur 38, no. 3 (1998): 97–98. http://dx.doi.org/10.1353/esp.2010.0421.
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Maas, Heiko. "Why It Is High Time to Reform the Homicide Statutes." German Law Journal 15, no. 6 (October 1, 2014): 1029–34. http://dx.doi.org/10.1017/s2071832200019258.
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The Bremen Regional Court is located in a monumental building – theAltes Gerichtshaus(Old Courthouse). A stone slab has adorned its facade since time immemorial. It has been placed directly under the jury courtroom – where the capital crimes come to trial. The inscription on the slab reads: “Thou shalt not kill.” During the National Socialist dictatorship the ruling powers wanted to take down the slab and destroy it. But some citizens of Bremen stopped them. Instead, the commandment against killing was merely covered with a stone slab and not uncovered again until after 1945. The admonition can still be seen today at the Bremen Regional Court. This episode from Bremen's judicial history brings to light three things. First, “Thou shalt not kill” – one of the ten Biblical commandments – is the archetype for all rules associated with human coexistence. Second, the commandment did not suit the agenda of the National Socialists, who perfected the killing of human beings in their extermination camps with industrial means. Third, the people sensed intuitively that rejecting the commandment against killing was a fatal error that would lead to barbarism. That is why they made sure the commandment stayed where it was, even though it became invisible during the Nazi dictatorship.
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Schymalla, Aleksandra. "Charles Swann e Athos Fadigati: la figura dell'ebreo e dell'innamorato in Proust e Bassani." Annales Universitatis Paedagogicae Cracoviensis | Studia Historicolitteraria 17 (October 12, 2018): 115–25. http://dx.doi.org/10.24917/20811853.17.10.
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Charles Swann i Athos Fadigati: postać Żyda i kochanka w utworach Prousta i BassaniegoStreszczenieCelem badań jest znalezienie związków pomiędzy cyklem Marcela Prousta W poszukiwaniustraconego czasu i Powieścią ferraryjską Giorgia Bassaniego. Analiza sposobu, w jaki autorzykonstruują postać Żyda, została przeprowadzona w świetle refleksji Giacoma Debenedettiegoi Hannah Arendt poświęconych naturze tożsamości żydowskiej. W opowiadaniu BassaniegoZłote okulary w szczególny sposób uczuciowość i pozycja społeczna homoseksualisty AthosaFadigatiego znajdują analogię w figurze Charlesa Swanna, ,,światowego Żyda”. W tej perspektywieProust staje się świadkiem zmiany, obserwatorem początku procesu prowadzącegodo powstania obozów zagłady, elementów rzeczywistości, z którą Bassani musi siękonfrontować.Słowa kluczowe: Marcel Proust, Giorgio Bassani, Charles Swann, Żyd, kochanek, homoseksualista,sprawa Dreyfusa Charles Swann and Athos Fadigati: the figure of the Jew and the lover in Proust and BassaniAbstractThe aim of the research is to find a link between Recherche of Marcel Proust and GiorgioBassani’s Novel of Ferrara, analyzing the way both of them construct the figure of a Jew, inthe light of Giacomo Debenedetti’s and Hannah Arendt’s position related to Jewish identity.Giorgio Bassani’s novel The Gold Rimmed Spectacles has been chosen because Athos Fadigati,a homosexual, and Charles Swann, a Juif mondain, demonstrate some similarities in termsof sensitivity and their social position. Here Proust witnesses a change, the beginning ofa process leading to extermination camps: the reality Bassani must confront.Keywords: Marcel Proust, Giorgio Bassani, Charles Swann, Jew, lover, homosexual, theDreyfus affair
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Schwanke, Enno, and Dominik Groß. "Progressive Entanglements? Activity Profiles, Responsibilities and Interactions of Dentists at Auschwitz. The Example of 2nd SS Dentist Willi Schatz." Medical History 64, no. 3 (June 24, 2020): 374–400. http://dx.doi.org/10.1017/mdh.2020.20.
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The history of dentistry during the Third Reich is still a neglected chapter in medical history; especially with a view to the concentration camps. Beyond the theft of dental gold, we actually know very little about the number of camp dentists or even about their activities and how these changed in particular in the final phase of the war. By using as a case study the biography of Willi Schatz, 2nd SS dentist at Auschwitz from January 1944 till autumn 1944, this paper examines the tasks of SS camp dentists in Auschwitz. It points out to what extent the scope of action of the camp dentists changed under the impression of extraordinary events, and clarifies that using the example of the Ungarn Aktion, in which more than 300 000 deportees were immediately murdered. It illustrates that such situational dynamics were an essential driving force for the expansion of dentals tasks. Despite the fact that Schatz was acquitted during the Frankfurt Auschwitz trial (1963–5) for lack of evidence, we show that dentists were not only part of the selection personnel but also high profiteers of the accelerated extermination actions. It can be demonstrated that participation in the selection process – originally reserved for physicians – offered SS dentists access to further SS networks. The study is based on primary sources supplemented with relevant secondary literature, and combines a biographical with a praxeological approach.
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Burns, R. M. "The Origins of Human Evil." Scottish Journal of Theology 53, no. 3 (August 2000): 292–315. http://dx.doi.org/10.1017/s0036930600051000.
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Enlightenment optimism concerning man's ‘natural goodness’ is out of fashion. The many instances of monstrous evil on a mass scale (Nazi extermination camps; Gulags; Cambodia; Kosovo, etc.), the widespread reporting of the activities of sadistic torturers and killers, the great increase in violent crime and drug addiction in the most affluent and welleducated societies, expose to ridicule Condorcet's prediction that 'the time will come when the sun will shine only on free men who know no other master but their reason … the human race, emancipated from its shackles [will] advance with a firm and sure step along the path of truth, virtue, and happiness. Yet there have been few recent philosophical or theological attempts to consider afresh the nature of human evil, and most of them still tend, if mutedly, to cling to the notion of mankind's essential moral goodness. Thus the hesitant conclusion of Ricoeur's reconsideration of human moral responsibility is that ‘however radical evil may be, it cannot be as primordial as goodness’, and that we should think of an ‘existential superimposition of radical evil on primordial good’.2 In 1963, Hannah Arendt declared that ‘evil is never “radical”, that it is only extreme, and that it possesses neither depth nor any demonic dimension … Only the good has depth and can be radical.‘ Instead she wrote of the ‘banality of evil’, generalising from the case of Eichmann.
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Somavilla, Enrique. "Protocolo y ceremonial en la comunidad judía | Protocol and ceremonial in the jewish community." REVISTA ESTUDIOS INSTITUCIONALES 8, no. 13 (December 1, 2020): 185. http://dx.doi.org/10.5944/eeii.vol.8.n.13.2020.28241.
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La religión judía ha vuelto a tener nuevos adeptos en los jóvenes como consecuencia de no tener referentes en sus inmediatos mayores una expresión profunda de la fidelidad que tuvo siempre el Pueblo de Israel por su Dios: Yahvé. Probablemente toda la historia del pueblo judío, ha atravesado a través de la historia por innumerables y desgraciados acontecimientos que han marcado su vida: desde la salida de la esclavitud de Egipto, comandados por Moisés, guiados por la mano del Señor, durante cuarenta años hasta la llegada a la Tierra prometida, hasta los hechos lamentables, desgraciados que desembocaron en la persecución y exterminio en los campos de concentración nazis durante la década de los 30 y 40 del siglo XX, conocida por todos como la Shoá. Éste, sin duda, puede haber uno de los aspectos que ha incidido hacia una mayor religiosidad en las generaciones actuales._______________________The Jewish Religion has had new young adepts once again as the result of the lack of references from their immediate seniors on a deep expression of the characteristic faithfulness of the People of Israel for their God: Yahweh. It is probable that all the history of the Jewish people, which has passed through a great number of unfortunate moments in history, has leaved a mark in their lives: from the exile of the slavery in Egypt, leaded by Moses and guided by God’s hand during forty years until they arrived to the promised land, until the lamentable and unfortunate facts that ended in their persecution and extermination in the Nazis Concentration Camps during the decades of the 30’s and 40’s of the twenty century, event known as shoa. This fact, without doubt, can be considered one of the main aspects in the growth of a greater religiosity in nowadays generations.
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Wu, Harry. "Classicide - Genocide in Communist China." Journal of Interdisciplinary Studies 18, no. 1 (2006): 121–35. http://dx.doi.org/10.5840/jis2006181/27.
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The term "genocide" was first coined in the 1940s to describe the horrors of Nazi rule in occupied Europe. In Nazi Germany, the machine of oppression was the concentration camp; in the Soviet Union, the Gulag. In China, it is the Laogai, which means "reform through labor." In fact, Laogai is a brutal and inhumane system that enslaves millions of people throughout China. The govemment in conununist China divides people by class, politics, and religuious beliefs. Such divisions are based not on race, but individual economic status. If a person owns land, capital or property, he or she belongs to the landlord or capitalist classes. Both are considered "exploiting" classes, and their members, including their family, are subject to extermination, since they belong to "counter-revolutionary" classes. During the Cultural Revolution, many people were massacred for die sake of the "Red Revolution." Since 1949, when the Communist Party came to power, it sought to destroy all religjon in China, particularly Christian faiths. The Roman Catholic faith is still illegal in China today. It is common knowledge that people in China are not allowed to practice the religion of their choice Meanwhile, Laogai, or prison camps, throughout China, imprison countless people who belong to the "wrong" religion or hold "wrong* political ideas. The Chinese govemment uses the Laogai to control and eliminate those people. Yet, despite the prevalence of the Laogai and its multitude of victims, the world seems unwilling to acknowledge this widespread plague.
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Lemarchand, René. "Bearing Witness to Mass Murder." African Studies Review 48, no. 3 (December 2005): 93–101. http://dx.doi.org/10.1353/arw.2006.0025.
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The third day after leaving Tingi-Tingi we began to pass the bodies of the dead and the dying.… My eye fell on a teenager hardly sixteen years old. Like the others she was lying at the side of the road, her large eyes open.… A cloud of flies swarmed around her. Ants and other forest insects crawled around her mouth, nose, eyes and ears. They began to devour her before she had taken her last breath. The death rattle that from time to time escaped her lips showed that she was not yet dead. All who passed by glanced at her and then took up their conversation where they had left off. I stood in a daze in front of this sixteen-year-old girl, lying in agony by the side of the road in die middle of the equatorial forest more than five hundred kilometers from home. As in 1993, when I heard about the extermination of my mother's family, as in 1994, when I saw the burned houses, the fear in the eyes of the fleeing Tutsi, and the arrogance and the hate in the faces of their executioners, as in 1995 when I saw pictures of women and children assassinated by the RPF in the camps at Birava, I was overcome by revulsion. What crime had all these victims committed to deserve such a death?Marie Béatrice Umutesi, Surviving the SlaughterIn the “witness literature” on the Great Lakes, Marie Béatrice Umutesi's wrenching narrative surpasses all others by its searing, intensely personal quality. She bears testimony to an almost forgotten tragedy: Between October 1996 and September 1997, hundreds of thousands of Hutu refugees lost their lives in the course of a massive manhunt carried out by Rwandan-backed rebels and units of the Rwandan army.
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Federman, Sarah. "Rewriting Institutional Narratives to Make Amends: The French National Railroads (SNCF)." Narrative and Conflict: Explorations in Theory and Practice 3, no. 1 (May 26, 2016): 44. http://dx.doi.org/10.13021/g87s3v.
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In 1940, France, threatened with total annexation by Nazi Germany, signed an armistice agreement with Germany that placed the French government in Vichy France and divided the country into an occupied and unoccupied zone. The Armistice also requisitioned the rolling stock of the SNCF—French National Railways—which became a significant arm in the German effort, transporting soldiers, goods, and over 75,000 deportees crammed into merchandise wagons toward Nazi extermination camps. Between 3,000-5,000 survived. Of the roughly 400,000 SNCF employees, Nazis murdered a couple of thousand for resistance or alleged in subordination. Railway men who resisted the Germans also often has to resist their employer as well. After the liberation of French at the end of WWII, the company—not simply the brave individuals -- received France’s Medal of Honor for its alleged role in the ultimate defeat of the Germans. This medal, along with other postwar propaganda in the form of films and books, instilled a singular narrative about the company’s heroic wartime role. This narrative continued uninterrupted until the 1980s. Those who returned, along with the relatives of many who did not, increasingly challenge the company’s simplified wartime narrative. In the 1990s, lawsuits against the company began in France and continue through 2016 in the United States. In response, the SNCF made efforts to intertwine story of deportation with the company narrative of resistance. One key forum for this attempt was a colloquium held in 2000 at the Assemblée Nationale in Paris.That colloquium is examined here through the lenses of three forms of narrative analysis: structural, functional, and post-structural. Each analytic frame illuminates different challenges to that colloquium’s attempts at revising history through altering a mystified institutional narrative. Through the analysis of this case, the author establishes the power of these analytic frameworks when examining problematic discursive spaces that hold in place master narratives and limit moral work.
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Tochman, Krzysztof A. "Zapomniany kurier do Delegatury Rządu. Ppor. Napoleon Segieda „Wera” (1908–1991)." UR Journal of Humanities and Social Sciences 20, no. 3 (2021): 55–77. http://dx.doi.org/10.15584/johass.2021.3.4.
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The article presents Second Lieutenant Napoleon Segieda, alias Gustav Molin “Wera” or Jerzy Salski (after the war), born in the Zamość region, a resident of Pomerania, and a political courier to the government of the Polish Underground State (during the war), parachuted to the country on the night of 7th November 1941. The paper is the first attempt to show his biography and military achievements. He was a participant in the war of 1939 (the defense of Warsaw), and then, a prisoner of war in the German camps, whence, after many trials and tribulations, he arrived at the Polish Forces base in Great Britain. On completing his mission in the country (summer 1942), Segieda set off to London again with the first comprehensive report of the Polish Underground State to the Polish government-in-exile, London. As early as in 1942, being a witness to the extermination, he alerted the world to the Holocaust, to practically no effect, since the West was not particularly interested in the problem. From spring to summer 1942, Napoleon Segieda stayed in the city of Oświęcim where he collected information about the Concentration Camp Auschwitz. On 8th August 1942, he left Warsaw and, via Cracow and Vienna, reached Switzerland where, for unknown reasons, he got stuck on the way to London for a few months. His report was later distributed among many important and influential politicians of the allied community in Great Britain and the USA. It is worth mentioning that the messages on the Holocaust by Stefan Karboński (the head of the leadership of civil combat) also arrived in London during the summer 1942. After the war, Napoleon Segieda settled down in London, under the surname of Jerzy Salski, where he died completely forgotten.
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Iurlov, Aleksandr R. "The mythologization of Thalerhof: from commemoration to political myth." Tambov University Review. Series: Humanities, no. 1 (2022): 266–75. http://dx.doi.org/10.20310/1810-0201-2022-27-1-266-275.
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The problem of the development of the political myth around the Austro-Hungarian internment camp Thalerhof, which operated during World War I near the Austrian city of Graz, takes an important place in the study of the history of the Rusyn people. Given the possibility of a comparative analysis of German and Ukrainian lists of prisoners of the camp, we offer a new assessment of domestic and foreign sources on the subject under study, which for a long time served as the basis for the development of a widespread historiographical image of the camp. As a result of the study, the key milestones and episodes of V.R. Vavrik’s development of the political myth around Thalerhof as a concentration camp for the extermination of representatives of the Rusyn population are clarified. The research shows that other well-known inter-war assessments of the nature of the Thalerhof camp, usually referring only to the works of V.R. Vavrik, substantially exaggerated the extent of the tragedy due to a lack of alternative data. The results of the work indi-cate that the history of Thalerhof cannot be elevated to a higher rank than the national tragedy of the Rusyn population of Galicia and Bukovina. It was also defined that the history of the camp has become a politicized myth about the intentional “genocide” and “Calvary” of the Rusyn population, necessary for narrow political circles to solve the problems of nation-building and, unfortunately, taken seriously by the absolute majority of national historians. The study expands the field for substantive discussions of the history of one of the most politicized camps of the World War I and offers a different approach to the assessment of the events of the studied period.
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Huttenbach, Henry R. "The Romani Pořajmos: The Nazi Genocide of Europe's Gypsies." Nationalities Papers 19, no. 3 (1991): 373–94. http://dx.doi.org/10.1080/00905999108408209.
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The Nazi assault on Gypsies as an undesirable group was launched in the first months of the Third Reich. By the end of 1933, the outlines of a policy of total removal and, if possible, extinction were in place. Over the course of the first year of Hitler's rule, Gypsies had been numbered among those destined for mass sterilization. The goal of preventing their propagation had been pronounced on July 14 when the new cabinet issued a statement (with the force of law) proclaiming the concept of Lebensunwertesleben—life unworthy of living—a category of person that, at the time, specifically and indiscriminately included and embraced all Gypsies. Shortly thereafter, exploratory contacts were made with the League of Nations to assess the practicability of allocating one or two Polynesian islands to which the Gypsies could be deported. By September 1933, the Ministry of Interior announced a more realizable preliminary plan to arrest persons with no fixed and permanent addresses (i.e. primarily Gypsies) and to incarcerate them in special detention camps as a means of removing them from the mainstream of society. There the Gypsies would be rendered preemptively criminally harmless, (since they were described as a potential detriment to the general German population), and biologically “futureless” (zukunftloss) by way of mass sterilization.In retrospect, the central ingredients for a formula of genocide, for the complete extermination of the Gypsies, were all in place: an ideology which deprived them of the basic right to life; a process of law by edict, which subjected them to totalitarian rule; a hypothetical plan to deport them abroad, and a more concrete one to isolate them from the citizenry, by segregating them in prison-like compounds, deprived of all civil rights; and a technology of physical mutilation that would deny them progeny and a link with a biological future, by literally destroying the unconceived next generation. Thus, a skeletal blueprint for the genocide of Gypsies by the racial architects of the Nazi regime had been drawn up by the end of 1933 well before the first Gypsies in Germany were rounded up in January 1934.