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Journal articles on the topic 'The Birds of Auschwitz'

Author: Grafiati

Published: 24 April 2022

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1

Waldman, Berta. ""Sobrevoando Auschwitz: 'As aves da noite' "." Remate de Males 27, no. 2 (November 13, 2012): 171–82. http://dx.doi.org/10.20396/remate.v27i2.8636002.

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The following text analyses the play The Night Birds, by Hilda Hilst, whose action, set at the concentration camp in Auschwitz, focuses on prisoners from different origins held till their death in a concrete cell, with the Priest Maximilian Kolbe. The play dates from 1968, when Brazil is under a military dictatorship; the reference to Auschwitz can thus, as I see it, be also understood as hinting at the political situation in Brazil, through the use of an allegory based on a double reference structure, that points to terrible events that plague a clearly asymmetrical world of aggressors and victims, and from which coherence, order, and logic have been subtracted. A lyric intensification that explodes in extreme situations and functions as an amplifying dynamo of despair and death runs through the whole text.

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2

Terpe, Sylvia. "Negative Hopes: Social Dynamics of Isolating and Passive Forms of Hope." Sociological Research Online 21, no. 1 (February 2016): 188–96. http://dx.doi.org/10.5153/sro.3799.

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This article critically questions the popular idea of hope as a motivating emotion as well as the more specific idea of hope as engendering solidary ties. Both notions can be found in social movement research and will be introduced in the first section. The idea that hope is such an activating force that binds people together is challenged by reports of some survivors of Nazi concentration camps. In the second part I will turn to a selection from the writings of Tadeusz Borowski and Ruth Klüger, both of whom survived Auschwitz. They emphasize that it was (besides other factors) the prisoners’ hope that isolated them from each other and which prevented them from undertaking acts of resistance against their tormentors. In the third and main section a close reading of Friedrich Torberg's novel Vengeance is Mine will help to identify particular features of such numbing forms of hope. Although fictitious, this novel broadens our understanding of hope by revealing two social dynamics encouraging hopes that have isolating effects and that induce passivity. I will close with reflections on how these negative accounts of hope can be integrated into a general conception of hope. I suggest differentiating between two meanings of hope: the one refers to ideas of a better future, the other one to the ways by which such futures may be achieved. It is useful to distinguish these two meanings analytically in order to understand the empirically different forms of hope.

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3

Mazor, Yair, Edith Covensky, Ed Codish, Edith Covensky, and Ed Codish. "Acharey Auschwitz / After Auschwitz." World Literature Today 73, no. 3 (1999): 593. http://dx.doi.org/10.2307/40155036.

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4

Dupin, Mylène. "Auschwitz." Le Coq-héron 169, no. 2 (2002): 118. http://dx.doi.org/10.3917/cohe.169.0118.

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5

Guccini, Francesco. "Auschwitz." Revista de Italianística 4, no. 4 (December 30, 1996): 149. http://dx.doi.org/10.11606/issn.2238-8281.v4i4p149-151.

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6

Myant, Maureen. "Auschwitz." European Journal of English Studies 13, no. 1 (April 2009): 109–10. http://dx.doi.org/10.1080/13825570802673606.

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7

Keiser, Thorsten. "Law after Auschwitz – Law in Auschwitz?" Rechtsgeschichte - Legal History 2005, no. 07 (2005): 189–90. http://dx.doi.org/10.12946/rg07/189-190.

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8

Weil, Éva. "« Mes » Auschwitz." Les cahiers Irice 7, no. 1 (2011): 81. http://dx.doi.org/10.3917/lci.007.0081.

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9

Czapliński, Przemysław. "Wirus Auschwitz." Zagłada Żydów. Studia i Materiały, no. 10 (December 1, 2014): 874–84. http://dx.doi.org/10.32927/zzsim.556.

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Artykuł przedstawia – na kanwie recenzji książki Sławomira Buryły Tematy (nie)opisane – polemikę z ujmowaniem Zagłady jako cząstki procesu historycznego, którą można wydzielić z nowoczesności i której można przyporządkować wzniosłość. Autor przeciwstawia temu koncepcję „wirusa Auschwitz”, zgodnie z którą moralność, ekonomia i nauka po Zagładzie nie mogą już od niej się oddzielić

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10

Forges, Jean-François. "Visiter Auschwitz." Témoigner. Entre histoire et mémoire, no. 116 (September 1, 2013): 42–47. http://dx.doi.org/10.4000/temoigner.301.

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11

Lustig, Arnost. "Auschwitz-Birkenau." Reference Librarian 29, no. 61-62 (April 21, 1998): 5–14. http://dx.doi.org/10.1300/j120v29n61_02.

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12

Heller, Robert. "Photographing Auschwitz." Afterimage 39, no. 1-2 (July 1, 2011): 100. http://dx.doi.org/10.1525/aft.2011.39.1-2.100.

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13

Khaznadar, Ismaël-Sélim. "Auschwitz-Méditation." NAQD N° 21, no. 1 (2005): 163. http://dx.doi.org/10.3917/naqd.021.0163.

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14

Heller, Robert. "Photographing Auschwitz." Visual Communication Quarterly 18, no. 4 (October 2011): 250–61. http://dx.doi.org/10.1080/15551393.2011.627282.

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15

Ronson, Jon. "Hotel Auschwitz." Journal for Cultural Research 8, no. 1 (January 2004): 75–90. http://dx.doi.org/10.1080/1479758042000196962.

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16

Fernández-Gil, María Jesús. "Translating Auschwitz." FORUM / Revue internationale d’interprétation et de traduction / International Journal of Interpretation and Translation 9, no. 2 (October 1, 2011): 47–65. http://dx.doi.org/10.1075/forum.9.2.03fer.

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17

Amodio, Paolo. "Interroger auschwitz." European Review of History: Revue européenne d'histoire 5, no. 1 (March 1998): 95–99. http://dx.doi.org/10.1080/13507489808568201.

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18

Hubsch, Jean-Philippe. "Commémorer Auschwitz." Humanisme N° 326, no. 1 (January 8, 2020): 15–16. http://dx.doi.org/10.3917/huma.326.0015.

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19

Thünemann, Holger. "Auschwitz unbekannt?" geschichte für heute 11, no. 2 (April 5, 2018): 26–35. http://dx.doi.org/10.46499/1208.444.

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20

Griffiths, Claire. "Encountering Auschwitz: touring the Auschwitz-Birkenau State Museum." Holocaust Studies 25, no. 1-2 (June 8, 2018): 182–200. http://dx.doi.org/10.1080/17504902.2018.1472881.

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21

Wittmann, Rebecca Elizabeth. "Indicting Auschwitz? The Paradox of the Frankfurt Auschwitz Trial." German History 21, no. 4 (November 1, 2003): 505–32. http://dx.doi.org/10.1191/0266355403gh294oa.

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22

Weindling, P. "Book Review: Sterbebucher von Auschwitz. Fragmente, Death Books from Auschwitz. Remnants, Ksiegi zgonow z Auschwitz. Fragmenty." German History 16, no. 1 (January 1, 1998): 126–27. http://dx.doi.org/10.1177/026635549801600148.

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23

Szuster, Leszek. "Auschwitz als Lernort." Bildung und Erziehung 59, no. 4 (December 2006): 423–34. http://dx.doi.org/10.7788/bue.2006.59.4.423.

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24

Horoszewicz, Michał. "Dreyfussowie w Auschwitz." Zagłada Żydów. Studia i Materiały, no. 4 (November 2, 2008): 597–600. http://dx.doi.org/10.32927/zzsim.297.

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Z szeroko pojmowanej rodziny Alfreda Dreyfusa sześć osób zginęło w Auschwitz, wytwarzając – poprzez ludobójstwo nazistowskie – unikatową jej więź z ziemią polską. Godzi się to przedłożyć .1. Madeleine Lévy (1918–1944), wnuczka Alfreda,2. René Dreyfus, bratanek Alfreda (syn Jacquesa, najstarszego z trzech braci Alfreda),3. Julien Schil, siostrzeniec Alfreda (syn Alberta Schila i Rachel z domu Dreyfus, najmłodszej z czterech sióstr Alfreda),4. Alice Dreyfus z domu May, bratowa Alfreda (wdowa po Leonie, średnim z trzech braci Alfreda, zmarłym w 1911 r.),5. Fanny Reinach była bratanicą Josepha Reinacha, publicysty i polityka, autora siedmiotomowej Sprawy Dreyfusa.6. Emanuel Amar był mężem Suzanne Reinach, córki wspomnianych wyżej Ado Reinacha oraz Marguerite z domu Dreyfus. Należy uznać, że w latach drugiej wojny światowej – podobnie jak podczas pierwszej – rodzina Alfreda Dreyfusa pozostała głęboko zespolona ze swym krajem, a jednocześnie zachowała trwałą więź z żydowskością i judaistyczną przynależnością religijną, niekiedy płacąc za to cenę najwyższą.

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25

Czapliński, Przemysław. "The Auschwitz Virus." Zagłada Żydów. Studia i Materiały, Holocaust Studies and Materials (December 6, 2017): 317–127. http://dx.doi.org/10.32927/zzsim.723.

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The article presents – based on a review of Sławomir Buryła’s book Tematy (nie) opisane – a polemic with the approach to the Holocaust as an element of the historical process, an element, which can be isolated from modernity and to which loftiness can be assigned. Czapliński contrasts it with the conception of the ‘Auschwitz virus’, according to which morality, economy, and science after the Holocaust shall never be able to separate themselves from it.

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26

Ourisson, Dounia. "II.2. Auschwitz." Revue d’Histoire de la Shoah N°211, no. 1 (2020): 153. http://dx.doi.org/10.3917/rhsho.211.0153.

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27

Traverso, Enzo. "Auschwitz et Hiroshima." Lignes 26, no. 3 (1995): 7. http://dx.doi.org/10.3917/lignes0.026.0007.

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28

Bernard-Donals, Michael F. "Ethics after Auschwitz." Contemporary Literature 47, no. 1 (2006): 148–52. http://dx.doi.org/10.1353/cli.2006.0011.

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29

Rose, Gillian. "Architecture after Auschwitz." Assemblage, no. 21 (August 1993): 62. http://dx.doi.org/10.2307/3171216.

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30

White, R. Wesley, Charlotte Delbo, and R. C. Lamont. "Auschwitz and after." German Studies Review 19, no. 3 (October 1996): 592. http://dx.doi.org/10.2307/1432570.

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31

Levi, Primo. "Retour à Auschwitz." Témoigner. Entre histoire et mémoire, no. 119 (December 31, 2014): 124–32. http://dx.doi.org/10.4000/temoigner.1457.

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32

Levi, Primo. "Terug naar Auschwitz." Témoigner. Entre histoire et mémoire, no. 119 (December 31, 2014): 128–36. http://dx.doi.org/10.4000/temoigner.1512.

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33

Adorno, Theodor W. "Education After Auschwitz." Filosofiya osvity. Philosophy of Education 25, no. 2 (July 3, 2020): 82–99. http://dx.doi.org/10.31874/2309-1606-2019-25-2-4.

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The Ukrainian translation of the work of the German neo-Marxist philosopher Theodor Adorno "Education after Auschwitz" is dedicated to the 75th anniversary of the liberation of prisoners of the Nazi concentration camp Auschwitz. In this work, which Theodor Adorno read as a report on Hesse Radio on April 18, 1966, the previous theme of special importance – the cultivation of a new, anti-ideological education in post-totalitarian society as a means of humanistic educational influence on this society – was continued. Adorno suggested that his listeners see as a humanistic need for a post-totalitarian society to spread in its cultural space through the education the each person's understanding of own guilt for the Auschwitz tragedy. According to the philosopher, in this way, it is possible to restore the civilization of the coexistence of man and society, and it will make it impossible to repeat the horrors of the Auschwitz concentration camp. Another factor that should prevent the return of Auschwitz crimes, Adorno called the presence of knowledge about the genesis of an authoritarian character, which is the socio-psychological cause of the suffering of innocent people. Having considered the socio-cultural and anthropological factors of the emergence of an authoritarian character, Adorno identified the undoubted psychological dependence of the bearers of a manipulative character on the authoritarian government. The origins of the authoritarian government German philosopher found in the current state of European culture as one that has lost the spiritual energy needed for its own transformation. In accordance with his basic philosophical and educational beliefs, Adorno postulated the new education as an anti-ideological enlightenment, as knowledge that educates primarily politically aware young citizens, as an effective means of preventing the return of authoritarian government and, consequently, the repetition of Auschwitz.

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34

Lopes Lacerda, Daniela, Elana Karen De Almeida Cunha Martins, and Nayara De Oliveira Matos. "Educação após Auschwitz." REVISTA CIÊNCIAS DA SOCIEDADE 4, no. 7 (June 26, 2020): 247–52. http://dx.doi.org/10.30810/rcs.v4i7.1411.

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35

King, Robert L. "Shylock after Auschwitz." Chicago Review 40, no. 4 (1994): 59. http://dx.doi.org/10.2307/25305889.

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36

Krupa, Bartłomiej. "Auschwitz i nowoczesność." Przestrzenie Teorii, no. 18 (January 1, 2012): 51. http://dx.doi.org/10.14746/pt.2012.18.4.

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37

MÜLLER–HILL, BENNO. "GENETICS AFTER AUSCHWITZ." Holocaust and Genocide Studies 2, no. 1 (1987): 3–20. http://dx.doi.org/10.1093/hgs/2.1.3.

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38

Cesarani, David. "Art and Auschwitz." Journal of Holocaust Education 4, no. 1 (June 1995): 87–91. http://dx.doi.org/10.1080/17504902.1995.11102020.

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39

Storm Heter, T. "Sartre after Auschwitz." European Legacy 12, no. 7 (December 2007): 823–33. http://dx.doi.org/10.1080/10848770701671326.

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40

Clark, Christopher. "Auschwitz and Hiroshima." European Legacy 1, no. 7 (November 1996): 2110–12. http://dx.doi.org/10.1080/10848779608579659.

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41

Bergoffen, Debra. "Antigone after Auschwitz." Philosophy and Literature 39, no. 1A (2015): A249—A259. http://dx.doi.org/10.1353/phl.2015.0027.

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42

Kertesz, Imre, and John MacKay. "Who Owns Auschwitz?" Yale Journal of Criticism 14, no. 1 (2001): 267–72. http://dx.doi.org/10.1353/yale.2001.0010.

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43

Stark, Jared. "Suicide After Auschwitz." Yale Journal of Criticism 14, no. 1 (2001): 93–114. http://dx.doi.org/10.1353/yale.2001.0014.

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44

Haar, Murray J. "Job After Auschwitz." Interpretation: A Journal of Bible and Theology 53, no. 3 (July 1999): 265–75. http://dx.doi.org/10.1177/002096439905300304.

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More than any other book of the Bible, Job lends itself to addressing the theological implications of the Holocaust. As the biblical Job called God to account for his own suffering, so God—and we—must be called to account for the victims of the Holocaust.

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45

Pollin, Teresa Amiel. "Photographs from Auschwitz." History of Photography 23, no. 4 (December 1999): 350–55. http://dx.doi.org/10.1080/03087298.1999.10443343.

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46

Marcuse, Harold. "Architecture and Auschwitz." Journal of Architectural Education 49, no. 2 (November 1995): 123–28. http://dx.doi.org/10.1080/10464883.1995.10734673.

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47

Gail Griffin. "The Auschwitz Photographer." Fourth Genre: Explorations in Nonfiction 10, no. 1 (2008): 67–68. http://dx.doi.org/10.1353/fge.0.0009.

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48

Otto, Gert. "Auschwitz – neue Perspektiven?" Praktische Theologie 39, no. 4 (December 1, 2004): 297–301. http://dx.doi.org/10.14315/prth-2004-0409.

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49

Marcuse, Harold, Yisrael Gutman, Michael Berenbaum, Deborah Dwork, Robert-Jan van Pelt, Sybil Milton, Ira Nowinski, and James E. Young. "Architecture and Auschwitz." Journal of Architectural Education (1984-) 49, no. 2 (November 1995): 123. http://dx.doi.org/10.2307/1425402.

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50

Otten, Anna, Charlotte Delbo, and Rosette C. Lamont. "Auschwitz and After." World Literature Today 70, no. 1 (1996): 164. http://dx.doi.org/10.2307/40151897.

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