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Journal articles on the topic 'The Birds of Auschwitz'

Author: Grafiati

Published: 24 April 2022

Last updated: 30 July 2025

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1

Waldman, Berta. ""Sobrevoando Auschwitz: 'As aves da noite' "." Remate de Males 27, no. 2 (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 vi

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2

Terpe, Sylvia. "Negative Hopes: Social Dynamics of Isolating and Passive Forms of Hope." Sociological Research Online 21, no. 1 (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’

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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 (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 (2009): 109–10. http://dx.doi.org/10.1080/13825570802673606.

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7

Wald, Hedy S. "Auschwitz." Lancet 403, no. 10424 (2024): 344–45. http://dx.doi.org/10.1016/s0140-6736(24)00098-9.

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8

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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9

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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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

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

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12

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

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13

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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14

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

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15

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

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16

Boschki, Reinhold. "Auschwitz "elementarisieren"?" Religionspädagogische Beiträge 46 (July 18, 2024): 81–84. http://dx.doi.org/10.20377/rpb-1005.

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17

Tec, Nechama. "On Auschwitz." Polin: Studies in Polish Jewry 10, no. 1 (1997): 339–43. http://dx.doi.org/10.3828/polin.1997.10.339.

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18

Fernandez, Daniela. "Inventer Auschwitz." La Cause freudienne N° 77, no. 1 (2011): 127–31. http://dx.doi.org/10.3917/lcdd.077.0127.

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19

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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20

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

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21

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

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22

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

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23

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

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24

Baron, Frank. "Auschwitz Report." Hungarian Cultural Studies 16 (September 6, 2023): 73–91. http://dx.doi.org/10.5195/ahea.2023.502.

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The escape of Rudolf Vrba and Alfred Wetzler from Auschwitz on April 7, 1944, was extraordinary in its daring, courageous execution, and impact. The challenging task of the two escapees was to inform the world of previously unimaginable crimes, and to do so in a way that made the unbelievable believable. Because the deportations to Auschwitz were still in progress, it was essential to inform the threatened Jewish populations that they were slated by the Germans to be part of the “final solution.” When and how the transmission of the resulting Auschwitz Report took place, made all the differenc

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25

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

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26

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

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27

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

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28

Riep, Leonhard. "The Production of the Muselmann and the Singularity of Auschwitz: A Critique of Adriana Cavarero's Account of the “Auschwitz Event”." Hypatia 35, no. 4 (2020): 626–45. http://dx.doi.org/10.1017/hyp.2020.41.

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AbstractFeminist philosopher Adriana Cavarero claims in her book Horrorism: Naming Contemporary Violence that the core of the horror of Auschwitz is constituted by the figure of the Muselmann. I argue that Cavarero's lack of an accurate historical engagement with this figure in particular and with Auschwitz in general leads her to a speculative turn, thereby universalizing the phenomenon of the Muselmann by making it the example of Auschwitz, and moreover, the key factor to explain its singularity. I show that the phenomenon of the Muselmann, although a particular horrible effect of Auschwitz,

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29

Adorno, Theodor W. "Oppdragelse etter Auschwitz." Agora 36, no. 01 (2019): 161–74. http://dx.doi.org/10.18261/issn1500-1571-2019-01-12.

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30

Boyer, Charles. "Agamben et Auschwitz." L’enseignement philosophique 60e Année, no. 1 (2010): 20–26. http://dx.doi.org/10.3917/eph.601.0020.

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31

Adorno, Theodor W. "Education After Auschwitz." Filosofiya osvity. Philosophy of Education 25, no. 2 (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-totalita

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32

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

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33

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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34

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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35

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

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36

Amichai, Yehuda. "Depois de Auschwitz." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 13, no. 24 (2019): 268. http://dx.doi.org/10.17851/1982-3053.13.24.268.

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37

Brecht, Martin. "Ende in Auschwitz." Schwäbische Heimat 62, no. 4 (2022): 399–403. http://dx.doi.org/10.53458/sh.v62i4.2891.

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38

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

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39

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

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40

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 Rei

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41

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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42

Hoenig, Leonard J. "Tattooing, Auschwitz style." International Journal of Dermatology 50, no. 9 (2011): 1166–67. http://dx.doi.org/10.1111/j.1365-4632.2011.04907.x.

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43

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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44

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

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45

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

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46

Sławek, Maria. "Skrzypce w Auschwitz." Zagłada Żydów. Studia i Materiały, no. 17 (December 20, 2021): 629–30. http://dx.doi.org/10.32927/zzsim.899.

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W tekście nutowym pauza oznacza czas trwania ciszy. Czasem cisza ta jest precyzyjnie podyktowana tempem utworu i liczbą dźwięków w takcie, w innych wypadkach uzależniona bardziej od wewnętrznego poczucia czasu grającego. Bywa i tak, że kompozytor zapisuje ciszę na końcu utworu, nie ufając – być może słusznie – wykonawcy, że będzie potrafił ją sam wyczuć i zrozumieć. Czasem nawet i cały utwór, jak w przypadku słynnego 4’33 Johna Cage’a, jest w rzeczywistości zapisaną czteroipółminutową ciszą. Cisza może mieć potężną wagę, może być nasycona znaczeniami albo kompletnie pusta. Dlaczego o tym

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47

Marcuse, Harold, Yisrael Gutman, Michael Berenbaum, et al. "Architecture and Auschwitz." Journal of Architectural Education (1984-) 49, no. 2 (1995): 123. http://dx.doi.org/10.2307/1425402.

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48

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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49

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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50

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

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