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Alfred Diamantstein (1896-1942) - biography of a Holocaust victim
No full textU radu je istražena i prezentovana biografija Alfreda Dijamantštajna, aškenaskog Jevrejina zavičajnog u Novom Sadu, koji je lišen života u Drugom svetskom ratu zbog svog etničkog porekla. Iako su mu porodični koreni bili u Srpskoj Atini i mada je jedan deo njegove životne putanje u vezi sa najvećim gradom Bačke, Dijamantštajn je postradao na prostoru okupirane Srbije, gde je boravio i skrivao se neposredno pred izbijanje Aprilskog rata i po okupaciji jugoslovenske države. Dijamantštajn je bio prilično kontroverzna ličnost koja je u javnom životu tokom mirnodopskog perioda između dva svetska rata bila predmet nekih od najvećih korupcionih afera i političkih skandala koje su potresale novorođenu balkansku monarhiju. U nekim aspektima privatnog života, poslovne etike i političkog delovanja odudarao je od glavnog toka jugoslovenskog jevrejstva. Njegovi iskoraci ogledali su se ne samo u apostazi već i u političko-ideološkom partnerstvu sa ekstremnom desnicom i antisemitskim elementima na političkoj areni heterogenog jugoslovenskog društva. Prelazak na istočno pravoslavlje i posrbljavanje učinjeno nepune dve decenije pre smrtne opasnosti ispoljene u okupatorskoj agendi ’konačnog rešenja jevrejskog pitanja’ nisu se pokazali spasonosnim niti formulom za preživljavanje. Sistematičnost sprovođenja Holokausta na tlu porobljenog evropskog kontinenta rezultirala je detektovanjem i likvidacijom i ovog Jevrejina, čiju ćemo rekonstrukciju životopisa doneti na stranicama ovog rada.The biography of Alfred Diamantstein, an Ashkenazi Jew and native of Novi Sad, whose life was taken away from him during the Second World War due to his ethnicity, will be researched and presented throughout this work. Although his familial roots were in the Serbian Athens, and indeed it was in Backa’s largest city where much of his life’s journey unfolded, Diamantstein perished on the territory of occupied Serbia, where he lived and hid in the days leading up to the April War and the occupation of the Yugoslav state. Diamantstein was a fairly controversial figure who, during the peaceful period between the two world wars, was enmeshed in a number of corruption scandals and political affairs that shook the newly formed Balkan monarchy. He diverged from the general course taken by Yugoslav Jewry in certain aspects of his private life, professional ethics, and political activism. This divergence was reflected not only in his apostasy but also in his political and ideological partnerships with far-right-wing and anti-Semitic elements on the broader political spectrum in Yugoslav society. His conversion to Eastern Orthodoxy and subsequent “Serbianisation” two decades before the emergence of the mortal danger manifested in the occupier’s “final solution to the Jewish question” proved to be an insufficient formula for his survival. The systematic execution of the Holocaust on the enslaved territories of the European continent resulted in Diamantstein’s detection and liquidation, whose life we will explore over the course of this work.Rad je nagrađen trećim mestom na godišnjem naučno-književnom konkursu za radove sa jevrejskom tematikom u organizaciji Saveza jevrejskih opština Srbije za 2024. godinu (the text won third place in the Federation of Jewish Communities of Serbia's annual scientific-literary competition for works with a Jewish theme in 2024.Predavanje Miloša Šlome Damjanovića “Alfred Dijamantštajn - Milan Danić (1896-1942) održano 28. jula 2023. godine preko Zoom platforme (Zoom Šabat) može se videti preko linka (Miloš Šloma Damjanović's lecture "Alfred Dijamanštajn - Milan Danić (1896-1942) held on July 28, 2023 via the Zoom platform (Zoom Shabbat) can be viewed via the link): [https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/2865
Jewish women as feminine Judaic pillars of hope
No full textU judaizmu nada (tikva) ima duboko duhovno i teološko značenje: ona nije samo emotivni osećaj optimizma, već izražava poverenje u Boga i u Njegovu pravednost i vernost Savezu sa narodom Izraela. Takođe, u judaizmu vera nije apstraktna, već živa praksa kroz koju čovek, svojom nadom i delima, sarađuje sa Bogom u popravljanju sveta. Životi istaknutih žena u judaizmu duboko su povezani s pojmom nade, jer u njima judaizam vidi primere vere, hrabrosti i moralne snage kroz koje Božji plan deluje u svetu. Predstavljaju se jedanaest jerejskih i izraelskih heroine 20. veka čiji su život i delo posebno povezani sa nadom i pojmom tikun olam (popravljanje sveta). Sve su one bile žene običnih profesija, a njihov doprinos imao je duboko etičko i društveno značenje: Hana Senesh, Henrieta Szold, Reha Freier, Naomi Shemer, Ada Yonath, Irena Sendler, Gerda Weissmann Klein, Vilhelmina Koen, Renja Kukjelka, Selma Mayer, Helena Kagan. Na kraju je pomenut i feminisitčki seder kao savremena reinterpretacija pesahske večere na kojoj se pominju i imena značajnih žena jevrejske istorije.In Judaism, hope (tikva) carries deep spiritual and theological meaning: it is not merely an emotional feeling of optimism but an expression of trust in God and in His justice and faithfulness to the Covenant with the people of Israel. In Judaism, faith is also not abstract but a living practice through which a person, through hope and deeds, cooperates with God in repairing the world. The lives of prominent women in Judaism are closely connected to the concept of hope, because Judaism sees in them examples of faith, courage, and moral strength through which God’s plan unfolds in the world. This text presents eleven Jewish and Israeli heroines of the 20th century whose lives and work are especially linked to hope and the concept of tikkun olam (repairing the world). They were all women of ordinary professions, yet their contributions carried deep ethical and social meaning: Hannah Senesh, Henrietta Szold, Recha Freier, Naomi Shemer, Ada Yonath, Irena Sendler, Gerda Weissmann Klein, Wilhelmina Kohn, Renia Kukielka, Selma Mayer, and Helena Kagan. Finally, the feminist seder is mentioned as a contemporary reinterpretation of the Passover meal that includes the names of significant women in Jewish history.Predavanje održano u Jevrejskoj opštini Beograd 16.11.2025. (lecture held in the Jewish community of Belgrade on November 16, 2025)
Prolog: dalje ka sopstvenom prostoru u studijama Holokausta
No full textThe exploration of women’s gender-specific experiences, traumas, and memories from the Holocaust is not entirely new. However, it still seems that the research conducted thus far has only scratched the surface of what remains to be said. In other words, although this book stands upon the courageous shoulders of the already present academic legacy of women’s studies within Holocaust research, there is still a strong reason, a need, and an urge to discuss women’s lives, sufferings, and resistance activities during the time of the Holocaust, as well as to honour and understand the subsequent silences and struggles etched into their bodies. This becomes even more important as the harrowing experiences of the Holocaust, once alive and present through first-generation survivors, melt into post-memory, where the questions multiply but the answers are not easily obtained.Istraživanje ženskih rodno specifičnih iskustava, trauma i sećanja na Holokaust nije sasvim novo. Međutim, čini se da je dosadašnje istraživanje samo zagrebalo površinu onoga što tek treba reći. Drugim rečima, iako ova knjiga stoji na hrabrim plećima već prisutnog akademskog nasleđa studija žena u okviru istraživanja Holokausta, i dalje postoji jak razlog, potreba i želja da se razgovara o životima, patnjama i aktivnostima otpora žena tokom vremena Holokausta, kao i da se poštuju i razumeju naknadne tišine i borbe urezane u njihova tela. Ovo postaje još važnije kako se jeziva iskustva Holokausta, nekada živa i prisutna kroz preživele prve generacije, stapaju sa post-sećanjem, gde se pitanja množe, ali se odgovori ne dobijaju lako
A story of two transports: Jews in Međimurje and Prekmurje during the Holocaust
No full textPovijest međimurskih i prekmurskih Židova mnogo je više od priče o dvama transportima u kojima je 2. i 21. svibnja 1944. većina međimurskih i prekmurskih Židova odvezena u smrt u Auschwitz. Ta je povijest ponajprije priča o dolasku malobrojnih Židova u 18. stoljeću, postupnom povećanju njihova broja i značenja u 19. stoljeću te, naposljetku, procvatu u posljednjim desetljećima prije Prvog svjetskog rata. Ta je desetljeća možda najbolje opisao bečki Židov Stefan Zweig u svojoj knjizi "Jučerašnji svijet". Dio je te povijesti i priča o postupnom opadanju njihova broja i još uvijek velikom značenju u međuratnom razdoblju. Dio je te povijesti i razdoblje holokausta tijekom kojeg Židovi nisu trpjeli i umirali samo u Auschwitzu i tijekom kojeg su samo neki dobili priliku da prežive. Na kraju krajeva, ta je povijest i priča o desetkovanim zajednicama nakon 1945. godine i njihovu skromnu postojanju do danas. No, bez obzira na sve napisano, ostaje činjenica: najgora stvar koja se dogodila međimurskim i prekmurskim Židovima, što je nažalost i najvažniji događaj u židovskoj povijesti tih dviju regija, bili su transporti u svibnju 1944.The history of the Jews of Međimurje and Prekmurje is much more than
just a story of two transports, which brought most of them to Auschwitz
and their inevitable deaths, on 2 and 21 May 1944. This is above all a story of the arrival of a small number of Jews in the 18th century, a gradual increase in their number and standing in the 19th century, and lastly their period of prosperity in the decades leading up to World War I. These decades were perhaps best described in the book "The World of Yesterday" by the Viennese Jew Stefan Zweig. A part of this history is also the story of a gradual decline in the Jews’ number, yet their continued importance in the interwar period. Another chapter is the Holocaust period, during which Jews suffered and perished in Auschwitz and elsewhere, with scant few receiving even a chance of survival. Last but not least, this history is also a story of the decimated Jewish communities in the post-1945 period and their modest existence until today. Whatever other ills there were, the fact remains that the worst thing to have happened to the Jews of Međimurje and Prekmurje were the two transports in May 1944, unfortunately making them the most important event in Jewish history in these two regions.Ovaj katalog izložbe dopunjena je verzija kataloga izložbe Borisa Hajdinjaka, Zgodba o dveh transportih: medžimurski in prekmurski Judje med holokavstom: (katalog razstave) = A story of two transports: Jews in Međimurje and Prekmurje during the Holocaust: (exhibition catalogue), Maribor: Center judovske kulturne dediščine Sinagoga, 2023. i tiskan je za otvorenje izložbe u ponedjeljak, 27. siječnja 2025. u 18 sati, Multimedijalna dvorana Riznice Međimurja Čakovec. Videti: [https://jevrejskadigitalnabiblioteka.rs/handle/123456789/2920]This catalogue is a modified version of the exhibition catalogue written by Boris Hajdinjak, “Zgodba o dveh transportih: medžimurski in prekmurski Judje med holokavstom = A story of two transports: Jews in Međimurje and Prekmurje during the Holocaust” (Maribor, 2023). The catalogue has been published for the opening of the exhibition, which took place on Monday, 27 January 2025, at 6 pm in the Multimedia Hall of “Riznica Međimurja” in Čakovec. See: [https://jevrejskadigitalnabiblioteka.rs/handle/123456789/2920]Tekst uporedo na hrvatskom i engleskom jeziku (parallel text in Croatian and English)
The memorial text dedicated to Nikola David, an opera singer and cantor
No full textU povodu večeri sećanja na Rut Žamboki i Nikolu Davida, održanoj 20. novembra 2025. godine u Jevrejskom kulturnom centru u Beogradu, naša uvažena muzikološkinja i muzička kritičarka Marija Adamov, obratila se prisutnima prigodnim komemorativnim govorom, kojim je evocirala uspomene na pokojnog Nikolu Davida. Tom prilikom predočila je zanimljiv i raznovrstan profesionalni 'kolaž' o pokojnom Nikoli Davidu, od njegovih debija na operskoj sceni Srpskog narodnog pozorišta, Beogradskoj operi i Gradskoj kući u Novom Sadu, specijalističkih studija u Majncu, nastupa u solističkom ansamblu Opere Teatra u Augzburgu, potom angažmanu u ansamblu Anhaltišes teatra u Desauu, učešću na Novosadskim muzičkim svečanostima (NOMUS). Posebno se dotakla i njegovog rada i muziciranja s horom „Hašira“ Jevrejske opštine Novi Sad, s kojim je gostovao i na Festivalu „Muzika sakra“ u Nemačkoj... a potom istakla i njegovu vezanost za Belu Crkvu gde je rođen i bio jedan od prvih stipendista Fonda „Melanije Bugarinović i ćerke Mirjane Kalinović Kalin“, i kojoj se uvek i rado vraćao, pa i koncertima koje je davao u Narodnom muzeju.On the occasion of the memorial evening for Rut Žamboki and Nikola David, held on November 20, 2025, at the Jewish Cultural Centre in Belgrade, our respected musicologist and music critic Marija Adamov addressed the audience with a commemorative speech, in which she evoked memories of the late Nikola David. On that occasion, she presented an interesting and diverse professional 'collage' about the late Nikola David, from his debuts on the opera stage of the Serbian National Theatre, the Belgrade Opera and the City Hall in Novi Sad, specialist studies in Mainz, performances in the soloist ensemble of the Opera Theatre in Augsburg, then engagement in the ensemble of the Anhaltisches Theatre in Dessau, and participation in the Novi Sad Music Festival (NOMUS). She specifically mentioned his work and performing with the Jewish community of Novi Sad's "Hashira" choir, with whom he was a guest at the "Muzika Sakra" Festival in Germany. and then emphasised how much he loved Bela Crkva, his birthplace. He was among the first people to receive scholarships from the "Melanija Bugarinović and Mirjana Kalinović Kalin" Fund. He always enjoyed going back to Bela Crkva, even for his concerts at the National Museum.Komemorativni govor održan 20. novembra 2025. godine u Jevrejskom kulturnom centru u Beogradu povodom večeri sećanja na Rut Žamboki i Nikolu Davida (a commemorative speech held on November 20, 2025, at the Jewish Cultural Centre in Belgrade on the occasion of the evening of remembrance for Ruth Zamboki and Nikola David)
Avram Freddy Altarac in the Roda's theatre [exhibition catalog]
No full textPo zamisli Branislava Nušića tadašnjeg upravnika Narodnog pozorišta u Beogradu, osnovano je dečje pozorište pod nazivom Povlašćeno pozorište za decu i omladinu „Roda“. Bio je to teatar u kojem su likove dece igrala deca, dok su uloge odraslih tumačili profesionalni glumci. Zahvaljujući nesebičnom zalaganju Nušićeve ćerke Margite Gite Predić i njene rođake, operske pevačice Sofije Vukadinović, koje su bile upravnice, mali glumci su odigrali u toku četiri sezone preko stotinu predstava. Prve aktivnosti pozorišta počele su u oktobru 1937. godine. Najpre je organizovana audicija za upis malih glumaca dobi od tri do sedamanest godina, potom se radilo na pripremi predstava, osmišljavala se scenografija, šili su se kostimi i izrađivale perike. 23. januara 1938. godine u Kolarčevoj zadužbini odigrana je prva predstava. Puna dva sata publika je uživala u raznovrsnom programu. Uvodna tačka je bila Pušin dolazak na svet. Na svetla pozornice tada je izašao dečak u sokolskoj uniformi, sa loptom u rukama, u ulozi konferansijea Puše. Tog trenutka počela je glumačka karijera jedanaestogodišnjeg Avrama Altarca, jevrejskog dečaka, koji je među svojim drugarima bio poznat pod nadimkom Fredi.At the initiative of Branislav Nušić, then director of the National Theatre in Belgrade, a children’s theatre was founded under the name Privileged Theatre for Children and Youth “Roda”. It was a theatre where children played the roles of child characters, while professional actors performed the roles of adults. Thanks to the devoted efforts of Nušić’s daughter, Margita Gita Predić, and her cousin, the opera singer Sofija Vukadinović, who served as directors, the young actors performed more than one hundred plays over four seasons. The theatre’s first activities began in October 1937. An audition was first organised to enrol young actors aged three to seventeen, followed by preparations for performances, including designing stage sets, sewing costumes, and making wigs. On January 23, 1938, the first performance was staged at Kolarac Endowment Hall. For two full hours, the audience enjoyed a diverse programme. The opening act was Puša’s Arrival into the World. A boy in a Sokol uniform, holding a ball in his hands, appeared on stage in the role of the presenter, Puša. That moment marked the beginning of the acting career of eleven-year-old Avram Altarac, a Jewish boy known among his friends by the nickname Fredi.Predavanje Barbare Panić o Rodinom pozorištu, koje je održano u okviru aktivnosti „Zoom Šabata“, u organizaciji Jevrejske opštine Beograd 1.oktobra 2021. godine videti preko linka [https://jevrejskadigitalnabiblioteka.rs/handle/123456789/3342]The lecture by Barbara Panić on Roda's theatre, which took place on October 1, 2021, as part of the Jewish community of Belgrade's "Zoom Shabbat" event, is available via [https://jevrejskadigitalnabiblioteka.rs/handle/123456789/3342].Video sa otvaranja izložbe „Avram Fredi Altarac u Rodinom pozorištu“ može se videti preko linka (the video from the opening of the exhibition "Avram Fredi Altarac in the Rodin Theater" can be seen via the link): [https://jevrejskadigitalnabiblioteka.rs/handle/123456789/3412]ili preko YouTube: [https://www.youtube.com/watch?v=nXX7bGCQCYc
Moj život
No full textThe memoir "My life" by Mazalta Tilda Puvačić presents a deeply personal testimony about the life of a Sephardic Jewish woman from Sarajevo in the period from 1938 until 1973, tracing her family’s roots to the expulsion of Jews from Spain in 1492 and their subsequent settlement in the Balkans. The author talks about growing up in a close-knit Sephardic community where language, customs, and family traditions were the most important parts of who she was and where she belonged. The central part of the memoir focuses on the traumatic wartime experience during the Holocaust. As a child, the author lost her father, who was deported to the Jasenovac concentration camp, while she and her mother endured persecution, displacement, and internment, including imprisonment in the Rab concentration camp. Through vivid and emotional recollections, the memoir conveys the constant uncertainty, fear, and struggle for survival, as well as the strength, resilience, and sacrifice that defined their endurance. The postwar period brought new challenges marked by loss, material hardship, and the difficult process of rebuilding life in socialist Yugoslavia. The author describes her efforts to pursue education, build a family, and establish a stable and meaningful life despite lasting emotional wounds. She reflects on the importance of preserving memory, honouring lost family members, and maintaining cultural identity in a changed social and historical environment. This memoir stands as an important personal and historical document, offering insight into the fate of Sephardic Jews in the Balkans, the long-term consequences of war and persecution, and the enduring strength of memory, identity, and survival across generations.Memoari „Moj život“ Mazalte-Tilde Puvačić, koji prate vremenski period od 1938. do 1973. godine, predstavljaju lično svedočanstvo o sudbini sefardske jevrejske porodice iz Sarajeva. Oni obuhvataju period od porodičnih korena do života posle Drugog svetskog rata. Autorka prati poreklo svoje porodice od progona Jevreja iz Španije 1492. godine, njihovog naseljavanja na Balkanu i života u Sarajevu, gde su generacije porodice očuvale jezik, tradiciju i snažan osećaj zajedništva. Posebno mesto u memoarima zauzimaju ratne godine, tokom kojih autorka kao dete gubi oca u logoru Jasenovac, dok sa majkom prolazi kroz progon, izbeglištvo, logor na Rabu i višegodišnje lutanje kroz ratom razorene krajeve. Ova iskustva svedoče o stalnoj borbi za opstanak, majčinskoj hrabrosti i dubokim ličnim i porodičnim gubicima koji su obeležili čitav njen život. Posle rata autorka se suočava sa siromaštvom, gubitkom majke i životom bez roditeljskog staranja. Uprkos teškim okolnostima, nastavlja školovanje u Sarajevu, a zatim odlazi u Beograd, gde dobija mesto u Jevrejskom studentskom domu. Tamo započinje studije, najpre stomatologije, a potom prelazi na studije jezika i započinje novi život, obeležen obrazovanjem, ličnim razvojem i stvaranjem sopstvene budućnosti. Njeni posleratni koraci svedoče o snazi, istrajnosti i sposobnosti da se, uprkos traumama i gubicima, izgradi dostojanstven i ispunjen život. Memoari predstavljaju dragoceno lično i istorijsko svedočanstvo o stradanju i opstanku sefardskih Jevreja na prostoru bivše Jugoslavije, ali i univerzalnu priču o gubitku, sećanju, identitetu i snazi pojedinca da prevaziđe najteže životne okolnosti.Originalni tekst na srpskom jeziku dostupan je preko linka (the original text in Serbian is available at the following link): [https://jevrejskadigitalnabiblioteka.rs/handle/123456789/3524
Visegrad Jews: What do we know about this ethnic and religious community in the Andrić region
No full textPostoji mišljenje da su se u Višegradu prvi Jevreji pojavili tokom izgradnje ćuprije. Mjesto se nalazi na dobrom položaju. Pogodno za trgovinu kojom su se bavili. No, nisu se na tom prostoru duže zadržavali. Situacija se nešto mijenja podizanjem mosta. Kasaba postaje važna na putu prema Istanbulu. Znatno je bilo više putnika i trgovaca. Međutim, i dalje ne postoje podaci o stvaranju nekog židovskog naselja. Iako se ova etnička i vjerska zajednica pojavila na bosanskom tlu u 15. stoljeću, zajednice Mošeovog naroda u Andrićevom kraju djetinjstva nije bilo sve do 19. vijeka. Poznato je da su tada obitavale porodice Papo, Kamhi i Romano. O kojem se broju življa radi ne može se govoriti. Podaci nisu pouzdani. Ono što se zna jeste da su se bavili zanatstvom i trgovinom. Sefardi. Prilagođeni orijentalnom okruženju podrinjske varoši. Doseljavaju se ponajprije iz Sarajeva. Popisom iz 1879. u kasabi živi 37 Židova.Some believe the first Jews arrived in Visegrad during the bridge's construction, as the location was suitable for trade. However, they did not stay long. The raised bridge later made Kasaba a significant stop on the way to Istanbul, resulting in increased travellers and traders. Despite this, there was no evidence of a Jewish settlement in the area until the 19th century, although the community had been present in Bosnia since the 15th century. Families such as the Papo, Kamhi, and Romano lived there, engaging in crafts and trade, and primarily emigrated from Sarajevo. According to the 1879 census, 37 Jews resided in the village at that time.Link: [https://www.oslobodjenje.ba/dosjei/teme/visegradski-jevreji-sta-znamo-o-ovoj-etnickoj-i-vjerskoj-zajednici-u-andricevom-kraju/
Serbia and Macedonia: relations between Italians and Germans
No full text“Dopo l’invasione dell’aprile 1941 il Regno di Jugoslavia venne smembrato e suddiviso tra occupanti e collaborazionisti. La Serbia centrale e il territorio del Banato vennero posti sotto diretto controllo tedesco e vi fuinstaurato un regime di occupazione militare, al cui interno erano presenti tutti gli apparati di controllo nazisti, dalle unità operative della Polizia e del Servizio di Sicurezza (Einsatzgruppe) delle SS alla polizia ordinaria, fino all’organizzazione TOT e le unità dei Volksdeutscher, ovvero dei Tedeschi nativi della regione del Banato. Alle dipendenze di tale sistema di occupazione vi era poi un governo collaborazionista serbo, il cui ruolo principale doveva essere quello di mediatore tra occupante e popolazione civile, ma anche di catalizzatore del processo di nazificazione attraverso leggi, propaganda e repressione del dissenso. Il territorio della Macedonia e della Serbia Sud-orientale venne invece annesso in gran parte dalla Bulgaria, che già nel maggio seguente vi instaurò il proprio sistema legale ed amministrativo. La parte occidentale della regione venne invece annessa all’Albania sotto protezione italiana…” (Dall'introduzione).“Posle invazije aprila 1941. godine, Kraljevina Jugoslavija je raskomadana i podeljena između okupatora i kolaboracionista. Centralna Srbija i Banat stavljeni su pod direktnu nemačku kontrolu i uspostavljen je režim vojne okupacije u okviru kojeg su bili prisutni svi nacistički kontrolni aparati, od operativnih jedinica policije i Službe bezbednosti (Einsatzgruppe) SS-a do obične policije, do organizacije TOT i jedinica folksdojčera, odnosno banatskih Nemaca. Pod kontrolom ovog okupacionog sistema bila je kolaboracionistička srpska vlada, čija je glavna uloga bila da deluje kao posrednik između okupatora i civilnog stanovništva, ali i kao katalizator procesa nacifikacije kroz zakone, propagandu i represiju protiv neslaganja. Umesto toga, teritoriju Makedonije i jugoistočne Srbije anektirala je Bugarska, koja je tamo uspostavila svoj pravni i administrativni sistem već sledećeg maja. Umesto toga, zapadni deo regiona je pripojen Albaniji pod zaštitom Italije…” (iz Uvoda)
“Holocaust studies”: experience from interdisciplinary courses at the University of Kragujevac
No full textU radu su predstavljena iskustva predavača sa dva interdisciplinarna kursa "Uvod u Holokaust" i "Nacizam i suočavanje s prošlošću - nemačka perspektiva" u okviru programa "Studije Holokausta", koji se od 2021. godine realizuje na Univerzitetu u Kragujevcu. Cilj rada je da pokaže na koji način je moguće u okviru visokoškolskog obrazovanja u Srbiji razviti program koji objedinjuje istorijski, kulturološki i pedagoški pristup temama Holokausta, podstičući kritičko mišljenje, etičku refleksiju i aktivno građanstvo. Kroz prikaz i analizu nastavnih iskustava, reakcija studenata, javnih aktivnosti i naučne produkcije nastale u okviru programa, rad ukazuje na to da ovakav model obrazovanja može predstavljati značajan doprinos razvoju kulture sećanja, razumevanju istorijske odgovornosti i jačanju otpornosti prema revizionizmu. Posebna pažnja posvećena je ulozi predavača i polaznika u procesu društvenog osnaživanja kroz edukaciju, kao i značaju javnih predavanja, saradnji sa institucijama kulture i publikovanju rezultata u relevantnim naučnim izvorima. Rezultati programa ukazuju na to da “Studije Holokausta” predstavljaju održiv i značajan model humanističkog obrazovanja, koji može poslužiti kao primer dobre prakse u nastavi o Holokaustu u postjugoslovenskom i širem evropskom kontekstu.This paper presents the experiences of instructors teaching two interdisciplinary courses, "Introduction to the Holocaust" and "Nazism and Dealing with the Past - The German Perspective", offered as part of the Holocaust Studies programme at the University of Kragujevac since 2021. The aim is to demonstrate how higher education in Serbia can develop a programme that integrates historical, cultural, and pedagogical approaches to the Holocaust, fostering critical thinking, ethical reflection, and active citizenship. By analyzing teaching experiences, student responses, public engagement, and scholarly output generated within the program, the paper argues that this model of education significantly contributes to the development of memory culture, the understanding of historical responsibility, and building resilience against
revisionism. Special attention is given to the role of instructors and students in the process of social empowerment through education, as well as the importance of public lectures, collaboration with cultural institutions, and the dissemination of results in relevant academic venues. The findings suggest that Holocaust Studies represent a sustainable and impactful model of humanistic education, offering a valuable example of good practice for Holocaust education in the post-Yugoslav and broader European context