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Vergangenheitsbewältigung im roman "Die ausgewanderten" von W. G. Sebald
Get PDFRoman “Iseljenici” V. G. Zebalda sastoji se od četiri priče o četiri nemačka iseljenika čiji su životi obeleženi traumom Holokausta i koje upoznajemo kroz perspektivu naratora u prvom licu. Ovaj rad bavi se odnosom junaka, ali i samog naratora prema prošlosti i širenju nacizma u Evropi, kao i uticajem tog odnosa na njihovu sadašnjost. S obzirom na to da junaci dolaze iz kolektiva žrtvi, a narator iz kolektiva počinilaca, rad pruža dvostruki uvid u ovaj odnos. Metodološku osnovu pružiće postavke autora studija sećanja i teoretičara posleratnog prećutkivanja krivice u Nemačkoj, ali i autori koji su bili žrtve nacističkog režima. Prvi deo rada predstaviće teorijsku osnovu i istorijske okvire priča, dok će drugi deo pružiti analizu pojedinačnih priča sa ciljem utvrđivanja prenosa traume holokausta i ćutanja kao njenog jezičkog izraza, kao i metoda potiskivanja ili suočavanja junaka sa prošlošću.Das Ende des Zweiten Weltkrieges bezeichnete den neuen Beginn in Europa, aber das durch den Holocaust verursachte Trauma klingelt durch die Generationen bis heute nach. Im Roman „Die Ausgewanderten“ von W. G. Sebald erforscht der Erzahler das Leben der vier Personen, die im Schatten des Holocaust leben. Diese Arbeit beschäftigt sich mit dem Verhaltnis dieser Personen und der Erzähler zu ihrer Vergangenheit und Holocausttrauma. Methodologisch stüzt sich die Arbeit auf die Einstellungen der Gedächtnisstudien-Autoren und Autoren, die Opfer des Nazismus waren. In dem Einfuhrungsteil sind historische Rahmen der Geschichten dargestellt und die Frage nachdem behandelte der Autor die Begriffe Schweigen und Postmemory und wie wird das Holocausttrauma durch Schweigen übertragen, wie beeinflusst das Trauma die Gegenwart der Hauptfiguren im Roman und ob sie ihre Vergangenheit bewältigen oder unterdrücken wurde im Hauptteil durch Analyse der Einzelgeschichte untersucht. Die Resultaten der Analyse zeigten, dass die Protagonisten ihre Vergangenheit als Traumaquelle teilweise bewusst erkannten doch jeder Versuch der Bewältigung war so schmerzvoll, dass sie Schweigen als Hauptmethode der Unterdrückung ausgewählt haben. Es wurde auch beleuchtet, welche psychologische Mechanismen hinter dem Schweigen stehen und wie es ihre Leben beeinflusste. Obwohl der Erzähler der Nachkomme der Täter ist, durch Schweigen der Protagonisten und Spuren des Traumas, gefolgt von Familienfotos und Unterlagen wird das Holocausttrauma auf ihn übertragen. Als Folge, wird er ein Mitglied der Postmemory-Generation. Die Analyse erhellt den psychologischen Hintergrund der Traumaübertragung auf einen Nachkommen der Täter und wie wurde dieser Nachkomme ein fursorglicher Zuhörer, der notwendig ist, um die Wand des Schweigens einzureifien. So wurde eine Einsicht in Mechanismen erhalten, die eine affirmative Umgebung schaffen, die den Opfern den Beginn der Vergangenheitsbewältigung ermäglicht
The Minh family house, a century later
Get PDFRepublički zavod za zaštitu spomenika kulture smešten je već pola veka u raskošnoj kući u ulici Radoslava Grujića 11 na Vračaru. Godine 1972. pripojen je Jugoslovenskom institutu za zaštitu spomenika kulture i preseljen u ovu kuću tada u ul. Božidara Adžije 11. Kuću je od 1965. godine koristio Institut, a kako su njome raspolagali jugoslovenski savezni organi tako su u njoj bile smeštene različite ustanove. Godine 1953. u članku u dnevnom listu „Borba“ zabeleženo je da je organizovan prijem u čast gospođe Eleonore Ruzvelt u Savezu udruženja za Ujedinjene nacije Jugoslavije, koji se nalazio na ovoj adresi. Zgradu je koristio Savezni savet za koordinaciju naučnih istraživanja, a kao što je u „Borbi“ iz 1952. godine objavljeno i Nacionalni komitet Jugoslavije za odbranu mira. Iz arhivskih podataka saznaje se da je 1948. godine izvršeno preuređenje tavanskih prostorija u kancelarije za potrebe Instituta za međunarodnu politiku i privredu pri Predsedništvu Vlade FNRJ. I od tada do danas i pored brojnih adaptacija kojima su različite institucije prilagođavale prostor svojim poslovima nije izgubila osobenosti porodične kuće u koju su uneli ljubav i toplinu njeni prvi vlasnici porodica Minh, doseljenici, Jevreji iz grada Triješa u Moravskoj.The Institute for the Protection of Cultural Monuments of Serbia has been housed for half a century in a luxurious building at Radoslava Grujića 11 in Belgrade’s municipality of Vračar. In 1972, it was merged with the Yugoslav Institute for the Protection of Cultural Monuments and moved to this house in former Božidara Adžije 11. The house has been used by the Institute since 1965. Previously it housed various institutions of the Yugoslav federal authorities. In 1953, an article in the daily newspaper “Borba” noted that a reception had been organized in honor of Mrs. Eleanor Roosevelt at the Union of the United Nations Associations of Yugoslavia that was located at the same address. The building was also used by the Federal Council for the Coordination of Scientific Research, as well as the National Committee of Yugoslavia for the Defence of Peace, as was mentioned in a “Borba” article from 1952. From the archival data, we can learn that the attic rooms were converted into offices in 1948 for the needs of the Institute for International Politics and Economy, as a part of the Presidency of the Government of the FPRY. Since that time, despite numerous adaptations by various institutions, the house hasn’t lost the characteristics of a family home, keeping the love and warmth brought by its first owners, the Minh (Munch) family, settlers, and Jews from the town of Triješ in Moravia."Izložba Kuća porodice Minh, vek kasnije realizovana je kao deo proslave 75 godina od osnivanja Republičkog zavoda za zaštitu spomenika kulture.
Евреи в Косове и Метохии 1918-1941 гг.: докторская диссертация
Get PDFKosmetski Jevreji su se u periodu između dva svetska rata našli u novoosnovanoj državi koja je baštinila različite etničke, konfesionalne, jezičke, kulturne, političke i ekonomske elemente, gde su institucionalni i društveni život vodile mnogo brojnije i jače jevrejske zajednice, takođe raznovrsne po svom poreklu i ritualu. Usled ulaska u novu državnu tvorevinu, jevrejske opštine na Kosmetu stale su pod zajednički centralni krov u zemlji oličen u instituciji Saveza jevrejskih veroispovednih opština Kraljevine SHS / Jugoslavije. U jugoslovenskoj državi, kosmetski Jevreji su po prvi put u svojoj istoriji uživali potpunu ravnopravnost pred zakonom i državnim ustanovama, ne bivajući ograničeni u ostvarenju građanskih i ljudskih prava i sloboda, ostvarujući jednakost sa ostalim podanicima zemlje i pripadnicima priznatih veroispovesti. Zlatno doba jugoslovenskog jevrejstva omogućilo im je život punim plućima, a garantovane slobode brz procvat i značajan napredak na ekonomskom, kulturnom, društvenom i političkom polju. Po prvi put stečena sloboda političkog delovanja, urodila je nesputanom nacionalnom orijentacijom otelotvorenoj u začeću i razvoju cionističkih organizacija i sadržaja. Život u novoj državi doveo ih je u bliži i intenzivniji odnos sa svojim sefardskim sunarodnicima iz drugih delova zajedničke domovine, kao i sa aškenskim Jevrejima koji su im dotle bili nepoznati i po mnogo čemu tuđi i daleki. Po službenoj potrebi, državni organi premeštali su mnoge školovane i stručne Aškenaze u prosvetne, zdravstvene, sudske, vojne i druge ustanove na tlu Kosmeta, čiju će funkcionalnost i poslovni uspeh umnogome unaprediti. Među aškenaskim došljacima na Kosmetu našao bi se i poneki beloemigrant koga je talas revolucije i građanskog rata u Rusiji izbacio na jugoslovensku obalu. Kosmetski su se Jevreji tradicionalno bavili trgovinom i zanatstvom, nasleđujući porodični posao od roditelja, što se nastavilo i unutar jugoslovenskog poretka.Amid the two world wars, the Jews of Kosovo and Metohija found themselves in a newly established state that inherited many different ethnic, religious, linguistic, cultural, political, and economic elements, where the institutional and social life was steered by the more numerous and stronger Jewish communities, all different with regards to their origin and customs. Since they were entering the newly formed state, the Jewish communities in Kosovo and Metohija had assembled around the joint central roof in the country, embodied by the institution called the Union of Jewish Religious Communities of the Kingdom of SCS / Yugoslavia. Within the Yugoslav state, the Jews of Kosovo and Metohija were - for the first time in their history - enjoying full equality before the law and state institutions, unlimited in exercising their civic and human rights and freedoms, achieving equality alongside other subjects in the country and members of the recognized religious communities. The golden era of the Yugoslav Jewry enabled them to live life to the fullest, while the freedoms guaranteed to them potentiated quick thriving and significant improvements in the economic, cultural, social, and political fields. The freedom to act politically for the first time resulted in unfettered national strivings embodied in the conception and development of Zionist organizations and events. Life in the newly formed state created a closer and more intense relationship with their Sephardic compatriots from other parts of the joint fatherland, as well as with the Ashkenazi Jews, whom they weren’t aware of until that point, and who they thought of being distant from them in many regards. When the need arose, state authorities would transfer many educated and expert Ashkenazi to schools, healthcare institutions, judiciary, military, and other bodies in the area of Kosovo and Metohija, where they advanced the overall functionality and business circumstances. Among the Ashkenazi newcomers in Kosovo and Metohija, there were a few Russian white emigrants who were thrown off the Yugoslav coast by the wave of the Russian Revolution and civil war. The Jews of Kosovo and Metohija were traditionally involved with trade and craftsmanship, inheriting the family business from their parents, which was sustained within the Yugoslav state order.В период между двумя мировыми войнами евреи Косова и Метохии оказались в новообразованном государстве, унаследовавшем различные этнические, конфессиональные, языковые, культурные, политические и экономические элементы, где институциональной и социальной жизнью руководили более крупные и сильные еврейские общины, отличавшиеся по своему происхождению и ритуалам. В результате вхождения в состав нового государства, еврейские общины Косова и Метохии оказались в составе общегосударственного института в виде Ассоциации еврейских религиозных общин Королевства словенцев, хорватов и сербов (СХС)/ Югославии. В рамках югославского государства евреи Косова и Метохии впервые в своей истории получили полное равенство перед законом и государственными учреждениями, без ограничений в осуществлении гражданских прав и свобод человека, равноправие наряду с другими подданными страны и членами других признанных конфессий. Золотой век югославского еврейства позволил им жить полноценной жизнью, а гарантированные свободы способствовали быстрому процветанию и значительному прогрессу в экономической, культурной, социальной и политической областях. Впервые полученная свобода политических действий вывела на беспрепятственный путь к национальной ориентации, в виде учреждения и развития сионистских организаций и их содержания. Жизнь в новом государстве привела их к более тесным и интенсивным отношениям со своими соотечественниками сефардами из других частей общей родины, а также с евреями-ашкеназами, которые до этого времени были им неизвестны и во многих отношениях чуждыми и далекими. По мере необходимости государственные органы перемещали многих образованных и профессиональных ашкеназов в образовательные, медицинские, судебные, военные и другие учреждения на территории Косова и Метохии, функциональность и профессиональность которых они значительно повысили. Среди ашкеназов, прибывших в Косово и Метохию, было несколько белоэмигрантов, которых волна революции и гражданской войны из России отбросила на берега Югославии. Евреи Косова и Метохии традиционно занимались торговлей и ремёслами, унаследовав семейный бизнес от своих родителей, что и продолжилось во время югославского строя.Rad je odbranjen 14. marta 2023. godine na Filozofskom fakultetu Univerziteta u Prištini (sa privremenim sedištem u Kosovskoj Mitrovici)
Joseph called Joe: a movie story
Get PDF"O muzičkom umetniku Jozefu Hajošu, koga je moguće naći pod raznim imenima, Jószef Hajós, Jozef Hajos, Joseph Hajos, Joe Hajos, Jenõ Hajós i Joé Hajos u nas retki nešto znaju. Ništa, najčešće. Na objektivne okolnosti se nataložiše nebriga i nemar, toliki nam svojstveni pratioci i onoliko dobrog juče učinjenog. Nije nužno, međutim, uzeti svu krivicu. Veći teret mogli bi da ponesu Francuzi. Ni kod njih stvari ne stoje bolje po istom pitanju, a Hajos ili Hajoš, svejedno sasvim, zadužio ih je prilježnim i uspešnim radom. Očito i skromnošću. Bilo bi drugačije da je umešnije skretao pažnje na sebe. Ostala je za njim brazda i u Mađarskoj. Ne mala...""Few of us know anything about the musical artist Józef Hajós, who can be found under various names, Jószef Hajós, Jozef Hajos, Joseph Hajos, Joe Hajos, Jenõ Hajós and Joé Hajos: nothing, most of the time. Carelessness and negligence, so many of our inherent companions and as much good as was done yesterday, were sedimented on the objective circumstances. However, it is not necessary, to take all the blame. The French could bear the greater burden. Things are not better with them either in the same matter and Hajos or Hajoš, all the same, borrowed them with diligent and successful work. Modesty too. It would have been different if he had been more skilful in drawing attention to himself. He left a mark in Hungary as well. Not small...
Antisemitizam onlajn: najstarija mržnja u istoriji i novi medijski izazovi
No full textIn this text, I examine the online presence of antisemitism and the ways it is spreading on a global level. I focus on different forms of antisemitism, distributed through numerous social network platforms. I also dwell on the possible causes of this phenomenon, with all its consequences. Antisemitism has always been present in public discourse, and thus its presence in online space is not new or unusual, but what surprises is certainly a significant failure of responsible institutions to prevent this phenomenon and punish perpetrators. In the last ten years, the level of online antisemitism has significantly risen. Covert and overt types of antisemitism on social networks represent a serious social problem and a threat directed not only towards the Jewish community but also towards every society that fosters the values of human rights, equality, peaceful communication and non-violence in all its forms.Thematic section "The Ever-Emerging Memory: Holocaust at the Crossroads of Media, Ethics, and Consumerism" (Tematski odeljak "Iznova pojavljujuće sećanje: Holokaust na raskrsnici između medija, etike i konzumerizma")
From ring to image: the Jewish community of Šid through the prism of archaeology, history, and art history
Get PDF„Muzej naivne umetnosti „Ilijanum“ Šid osnovan je kao legat Ilije Bašičevića Bosilja, samoukog slikara svetske slave. Ilija Bosilj je poklonio Šidu legat od 338 umetničkih dela, od čega je 287 slika samog darodavca i 51 delo drugih naivnih i marginalnih umetnika iz Srbije i sveta. „Ilijanum“ predstavlja jedinstvenu oazu naivne i marginalne umetnosti, a svetski značaj samo darodavca - britanski umetnički časopis Raw Vision Magazine svrstao je Iliju Bosilja među pedeset klasika svetske samouke umetnosti - čini muzej jednom od najznačajnijih ustanova kulture u Srbiji. Muzej je prema želji darodavca smešten u kući jevrejske porodice Vinterštajn koja je stradala u Holokaustu, a u čijem je dvorištu do 1942. godine bila i sinagoga. To je jedan od razloga zbog kojeg smo odlučili da se u ovogodišnju manifestaciju Dani evropske baštine uključimo odajući počast našim „domaćinima“ Vinterštajnovima, kao i celoj zajednici kojoj su oni pripadali. Jevreji su u Šidu zabeleženi već petnaest godina nakon prvog pomena samog grada i od tog momenta, pa sve do užasa Holokausta, ova mala, ali izuzetno progresivna zajednica je ravnopravno učestvovala u razvoju i izgradnji našeg grada. Činjenica da se 2021. godine navršilo tri stotine godina od prvog pomena Jevreja u Šidu, predstavlja drugi razlog i povod da kao temu ovogodišnje manifestacije uzmemo kontinuitet ove zajednice u našem mestu…”The "Ilijanum" Museum of Naive Art, Šid, was founded as a legacy of Ilija Bašičević Bosilj, a world-famous self-taught painter. Ilija Bosilj gifted Šid 338 works of art, of which 287 are paintings by the donor himself and 51 are works by other naive and marginal artists from Serbia and the world. "Ilijanum" represents a unique oasis of naive and marginal art, and the world importance of the donor - the British art magazine "Raw Vision Magazine" ranked Ilija Bosilj among the fifty classics of the world's self-taught art - makes the museum one of the most important cultural institutions in Serbia. According to the wish of the donor, the museum is housed in the house of the Jewish family Winterstein, who perished in the Holocaust, and in whose yard there was a synagogue until 1942. This is one of the reasons why we decided to participate in this year's European Heritage Days event by honouring our "hosts" the Wintersteins, as well as the entire community to which they belonged. Jews were recorded in Šid fifteen years already after the first mention of the city, and from that moment until the horrors of the Holocaust, this small but extremely progressive community participated equally in the development and construction of our city. The fact that 2021 was three hundred years since the Jews first mentioned in Šid, is another reason and occasion to represent the continuity of this community in our place as the theme of this year's event...
Exhibition about the Jewish heritage of Apatin and the composer Pal Abraham (Jewish Cultural Center, Belgrade, November 23, 2022)
Get PDFIzložba o jevrejskom nasleđu Apatina i kompozitoru Palu Abrahamu otvorena je 23. novembra 2022. u Jevrejskom kulturnom centru u Beogradu povodom 130-te godišnjice od rođenja Abrahama Pala, jednog od najpoznatijih jevrejskih umetnika sa naših prostora.The exhibition about the Jewish heritage of Apatin and the composer Pal Abraham was opened on November 23, 2022, at the Jewish Cultural Center in Belgrade on the occasion of the 130th anniversary of the birth of Abraham Pal, one of the most famous Jewish artists from our territory.Izložbu (12 postera) i prigodan program koji su održani u Jevrejskom kulturnom centru "Oneg Šabat" u Beogradu, podržali su: Opština Apatin, Kulturni centar "Oneg Šabat", Collegium Hungaricum Beograd i Haver Srbija.The exhibition (12 posters) with the following program, which was held at the Jewish Cultural Center "Oneg Shabbat" in Belgrade, was supported by: the Municipality of Apatin, Cultural Center "Oneg Shabbat", Collegium Hungaricum Belgrade and Haver Serbia
Why hatred towards Jews is unique
Get PDF"Mržnja prema Jevrejima je najveća mržnja kojom se čovečanstvo ikada bavilo. I, dok je mržnja prema drugim grupama oduvek postojala, nijedna mržnja nije bila tako univerzalna, tako duboka ili tako postojana kao antisemitizam. Jevreji su bili predmet mržnje u paganskim, religioznim i sekularnim društvima. Fašisti su ih optuživali da su komunisti, komunisti su ih označili kao kapitaliste. Jevreji koji žive u nejevrejskim društvima optuživani su za dvostruku lojalnost, a Jevreji koji žive u jevrejskoj državi osuđivani su kao "rasisti". Siromašni Jevreji bivaju maltretirani, prema bogatima se gaji prezir. Jevreji su bivali označavani istovremeno kao bezobzirni kosmopoliti i kao etnički šovinisti. Asimilovani Jevreji se često nazivaju petom kolonom, dok oni koji ostaju zajedno s drugima često potpaljuju mržnju, jer su različiti od okruženja. Bukvalno stotine miliona ljudi veruju da Jevreji piju krv nejevreja, da izazivaju epidemije i truju bunare, da planiraju da osvoje svet i da su ubili samog Boga. O univerzalnosti antisemitizma svedoče nebrojene činjenice, od kojih je najdramatičnija da su Jevreji bili izgnani iz skoro svih zemalja u kojima su živeli...""Hatred of Jews is the greatest hatred that mankind has ever dealt with. And, while hatred of other groups has always existed, no hatred has been as universal, as deep, or as persistent as anti-Semitism. Jews have been the object of hatred in pagan, religious, and secular societies. Fascists accused them of being communists, communists labelled them capitalists. Jews living in non-Jewish societies were accused of dual loyalty, and Jews living in a Jewish state were denounced as "racists". Poor Jews were mistreated, according to the rich contempt is cultivated. Jews have been labelled both reckless cosmopolitans and ethnic chauvinists. Assimilated Jews are often referred to as the fifth column, while those who remain with others often incite hatred because they are different from their surroundings. Literally, hundreds of millions of people believe that Jews drink the blood of non-believers, that they cause epidemics and poison wells, that they plan to conquer the world and that they killed with of our God. The universality of anti-Semitism is evidenced by countless facts, the most dramatic of which is that Jews were expelled from almost all the countries in which they lived..."Link: [https://6c3ea480-8d8c-4f68-8ac2-e273643fc6e0.filesusr.com/ugd/41e276_8651e1924b9f4ec58324120963718e41.pdf]
On Some Questions of the Italian Occupation of Yugoslavia: Relations to Slavs and Jews, 1941-1943
Get PDFU ovom radu predstavlјeno je istraživanje fašističke teritorijalne ekspanzije a zatim i odnos italijanskih okupacinih snaga u Jugoslaviji prema lokalnim slovenskim narodima kao i prema jevrejskim izbeglicama koje su došle u italijanske okupacione zone na Jadranskom primorju u periodu 1941-1943. Autorka analizira stavove italijanske fašističke ideologije o Slovenima i Jevrejima kao i primere njihovih zločina prema ove dve grupe naroda. Mit o dobrom Italijanu (nasuprot lošem Nemcu) posle Drugog svetskog rata nastaje iz nekoliko razloga. Italijanski fašisti nisu gradili eksterminacione logore kao nacisti (ali jesu koncentracione u kojima je dosta
lјudi umiralo od mučenja i gladi) i uglavnom su imali bolјi odnos prema domaćim i izbeglim Jevrejima. Naposletku, njihovi ratni zločinci, odgovorni za smrt i progon stotina hilјada lјudi u Jugoslaviji i drugde, izbeći će suđenja posle rata, što stvara utisak da zločina nije ni bilo.This study explores fascist territorial expansion and the relationship of the Italian occupation authorities in Yugoslavia to the local Slavic population as well as to Jewish refugees coming to the Italian occupational zones on the Adriatic coast in the period 1941-43. The author offers an insight into the Italian fascist ideological standpoints about Slavs and Jews including examples of their crimes committed against these two ethnic groups. After WWII, the myth of “good Italian” (as opposed to the bad German) develops on several grounds. Firstly, Italians did not have extermination camps on their territory (but did have concentration camps wherein thousands of people died of torture and starvation) and they mostly had better relations to domestic and refugee Jews. Finally, their war criminals, responsible for the death and persecution of hundreds of thousands in Yugoslavia and elsewhere, will avoid war crimes trials after the war, creating altogether the impression that those crimes never happened
Letters of Hilda Dajč: contexts of appearance, preservation and reading
Get PDFOvaj tekst predstavlja analizu konkretnog primera svedočanstva o Holokaustu koja će uz pomoć interdisciplinarnog pristupa pokušati da ponudi drugačiji pogled na nedovolјno istraživano istreblјenje beogradskih Jevreja u Drugom svetskom ratu. Konkretnu okosnicu rada predstavlјaju pisma Hilde Dajč (1922-1942), beogradske Jevrejke stradale u logoru na Sajmištu. Ta su pisma ne samo dragoceni uvid u istinu o prilikama u logoru i o postupanju prema zatvorenicima, već i naša svojevrsna verzija "Dnevnika Ane Frank" u malom.This text presents an analysis of one example of testimony about the Holocaust, which will try to offer a different perspective on the under-researched extermination of Belgrade's Jews during the Second World War with the help of an interdisciplinary approach. The specific framework of the work is represented by the letters of Hilda Dajč (1922-1942), a Jewish girl from Belgrade who died in the Sajmište camp. These letters are not only a valuable insight into the truth about conditions in the camp and the treatment of prisoners but also our own version of "Anne Frank's Diary" in miniature.Rad je dobio 3. nagradu na 66. nagradnom konkursu Saveza jevrejskih opština Jugoslavije, 2022. godine.The article won the 3rd prize at the 66th prize competition of the Federation of Jewish Communities of Yugoslavia, in 2022