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To forget after Auschwitz is considered barbaric. Baer and Sznaider question this assumption not only in regard to the Holocaust but to other political crimes as well. The duties of memory surrounding the Holocaust have spread around the globe and interacted with other narratives of victimization that demand equal treatment. Are there crimes that must be forgotten and others that should be remembered? In this book the authors examine the effects of a globalized Holocaust culture on the ways in which individuals and groups understand the moral and political significance of their respective histories of extreme political violence. Do such transnational memories facilitate or hamper the task of coming to terms with and overcoming divisive pasts? Taking Argentina, Spain and a number of sites in post-communist Europe as test cases, this book illustrates the transformation from a nationally oriented ethics to a trans-national one. The authors look at media, scholarly discourse, NGOs dealing with human rights and memory, museums and memorial sites, and examine how a new generation of memory activists revisits the past to construct a new future. Baer and Sznaider follow these attempts to manoeuvre between the duties of remembrance and the benefits of forgetting. This, the authors argue, is the "ethics of Never Again."
AcknowledgmentsI: Collective Memories, Images, and the Atrocity of War II: Before the Liberation: Journalism, Photography, and the Early Coverage of Atrocity III: Covering Atrocity in Word IV: Covering Atrocity in Image V: Forgetting to Remember: Photography as Ground of Early Atrocity MemoriesVI: Remembering to Remember: Photography as Figure of Contemporary Atrocity Memories VII: Remembering to Forget: Contemporary Scrapbooks of Atrocity Notes Selected Bibliography Index Copyright © Libri GmbH. All rights reserved.
To suggest that the Holocaust is "(post)", argues Morris (Georgia Southern U.), is to suggest "that the past is present in the here and now and continues to get re-played, re-lived, and re-worked." She and Weaver (also of Georgia Southern) present 15 contributions that attempt to deal with the philosophical, historical, psychological, linguistic, political, autobiographical, literary, and scientific meanings elicited by remembering the Holocaust. Annotation copyrighted by Book News, Inc., Portland, OR
The conventional wisdom about historical memory is summed up in George Santayana’s celebrated phrase, “Those who cannot remember the past are condemned to repeat it.” Today, the consensus that it is moral to remember, immoral to forget, is nearly absolute. And yet is this right? David Rieff, an independent writer who has reported on bloody conflicts in Africa, the Balkans, and Central Asia, insists that things are not so simple. He poses hard questions about whether remembrance ever truly has, or indeed ever could, “inoculate” the present against repeating the crimes of the past. He argues that rubbing raw historical wounds—whether self-inflicted or imposed by outside forces—neither remedies injustice nor confers reconciliation. If he is right, then historical memory is not a moral imperative but rather a moral option—sometimes called for, sometimes not. Collective remembrance can be toxic. Sometimes, Rieff concludes, it may be more moral to forget. Ranging widely across some of the defining conflicts of modern times—the Irish Troubles and the Easter Uprising of 1916, the white settlement of Australia, the American Civil War, the Balkan wars, the Holocaust, and 9/11—Rieff presents a pellucid examination of the uses and abuses of historical memory. His contentious, brilliant, and elegant essay is an indispensable work of moral philosophy.
Can we remember other people's memories? The Generation of Postmemory argues we can: that memories of traumatic events live on to mark the lives of those who were not there to experience them. Children of survivors and their contemporaries inherit catastrophic histories not through direct recollection but through haunting postmemories--multiply mediated images, objects, stories, behaviors, and affects passed down within the family and the culture at large. In these new and revised critical readings of the literary and visual legacies of the Holocaust and other, related sites of memory, Marianne Hirsch builds on her influential concept of postmemory. The book's chapters, two of which were written collaboratively with the historian Leo Spitzer, engage the work of postgeneration artists and writers such as Art Spiegelman, W.G. Sebald, Eva Hoffman, Tatana Kellner, Muriel Hasbun, Anne Karpff, Lily Brett, Lorie Novak, David Levinthal, Nancy Spero and Susan Meiselas. Grappling with the ethics of empathy and identification, these artists attempt to forge a creative postmemorial aesthetic that reanimates the past without appropriating it. In her analyses of their fractured texts, Hirsch locates the roots of the familial and affiliative practices of postmemory in feminism and other movements for social change. Using feminist critical strategies to connect past and present, words and images, and memory and gender, she brings the entangled strands of disparate traumatic histories into more intimate contact. With more than fifty illustrations, her text enables a multifaceted encounter with foundational and cutting edge theories in memory, trauma, gender, and visual culture, eliciting a new understanding of history and our place in it.
The Ethics of Remembering and the Consequences of Forgetting: Essays on Trauma, History, and Memory brings together scholars from a variety of disciplines that draw on multiple perspectives to address issues that arise at the intersection of trauma, history, and memory. Contributors include critical theorists, critical historians, psychoanalysts, psychotherapists, and a working artist. The authors use intergenerational trauma theory while also pushing and pulling at the edges of conventional understandings of how trauma is defined. This book respects the importance of the recuperation of memory and the creation of interstitial spaces where trauma might be voiced. The writers are consistent in showing a deep respect for the sociohistorical context of subjective formation and the political importance of recuperating dangerous memory—the kind of memory that some authorities go to great lengths to erase. The Ethics of Remembering and the Consequences of Forgetting is of interest to critical historians, critical social theorists, psychotherapists, psychosocial theorists, and to those exploring the possibilities of life as the practice of freedom.
A New York Times Notable Book 2012 The rural town of Stockton, New York, is famous for nothing: no one was born there, no one died there, nothing of any historical import at all has ever happened there, which is why Solomon Kugel, like other urbanites fleeing their pasts and histories, decided to move his wife and young son there. To begin again. To start anew. But it isn’t quite working out that way for Kugel… His ailing mother stubbornly holds on to life, and won’t stop reminiscing about the Nazi concentration camps she never actually suffered through. To complicate matters further, some lunatic is burning down farmhouses just like the one Kugel bought, and when, one night, he discovers history—a living, breathing, thought-to-be-dead specimen of history—hiding upstairs in his attic, bad quickly becomes worse. Hope: A Tragedy is a hilarious and haunting examination of the burdens and abuse of history, propelled with unstoppable rhythm and filled with existential musings and mordant wit. It is a comic and compelling story of the hopeless longing to be free of those pasts that haunt our every present.
Shaping Losses explores how traumatic loss affects identity and how those who are shaped by loss give shape, in turn, to the empty place where something--relationships, family, culture--was and is no longer. Taking the example of the decimation of European Jewry during the Nazi era, Shaping Losses confronts the problem of transforming trauma into cultural memory. This eloquent volume examines how memoirs, films, photographs, art, and literature, as well as family conversations and personal remembrances, embody the impulse to preserve what is destroyed. The contributors -- all distinguished women scholars, most of them survivors or daughters of survivors--examine classic memorializations such as Claude Lanzmann's film Shoah and Roman Vishniac's photographs of prewar Jews as well as several less-well-known works. They also address ways in which children of survivors of the Holocaust--and of other catastrophic traumas--struggle with inherited or vicarious memory, striving to come to terms with losses that centrally define them although they experience them only indirectly. Shaping Losses considers the limitations of Holocaust representations and testimonies that capture shards of the experience but are necessarily selective and reductive. Contributors discuss artistic efforts to "preserve the rawness" of memory, to resist redemptive closure in Holocaust narratives and public memorials, and to prevent the Holocaust from being sealed in "the cold storage of history." The authors probe the nature of memory and of trauma, studying the use of language within and outside a traumatic context such as Auschwitz and pinpointing the qualities that make traumatic memory ineffable, untransmittable, and perhaps unreliable. Within the "haunted terrain of traumatized memory" that all Holocaust testimonies inhabit, the impulse to give form to emptiness--to shape loss--emerges as a necessary betrayal, a vital effort to bridge the gap between history and memory.
The recent rise of global antisemitism, Holocaust denial, and American white nationalism has created a dangerous challenge to Holocaust public memory on an unprecedented scale. This book is a timely exploration of the ways in which next-generation Holocaust survivors combine old and new media to bring newer generations of audiences into active engagement with Holocaust histories. Readers have been socialized to expect memorialization artifacts about the Holocaust to come in the form of diaries, memoirs, photos, or documentaries in which gender is often absent or marginalized. This book shows a complex process of remembering the past that can positively shift our orientations toward others. Using gender, performance, and rhetoric as a frame, Lisa Costello questions public memory as gender neutral while showing how new forms of memorialization like digital archives, YouTube posts, hybrid memoirs, and small films build emotional connections that bring us closer to the past.
The first multidisciplinary study of its kind, Breaking Crystal examines how members of the generation after the Holocaust in Israel and the United States confront through their own imaginations a traumatic event they have not directly experienced. Among the questions this groundbreaking work raises are: Whose memory is it? What will the collective memory of the Holocaust be in the twenty-first century, after the last survivors have given testimony? How in the aftermath of the Holocaust do we read and write literature and history? How is the memory inscribed in film and art? Is the appropriation of the Holocaust to political agendas a desecration of the six million Jews? What will the children of survivors pass on to the next generation?