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The social perception of Anne Frank’s Diary in Yugoslav communism
Get PDFPočevši od prve polovine pedesetih godina 20. veka, a naročito u decenijama koje su sledile, Ana Frank je postala jedan od najprepoznatljivijih simbola progona i stradanja Jevreja u toku Drugog svetskog rata. Od kada je, 1956. godine, prvi put objavljen u Jugoslaviji, „Dnevnik Ane Frank“ stekao je kultni status u jugoslovenskoj kulturi sećanja na civilne žrtve rata. Članak predstavlja prikaz i analizu različitih načina društvene tematizacije lika, dela i nasleđa Ane Frank od izdavanja knjige, snimanja filma i pozorišnih adaptacija Dnevnika koje su izvođene širom Jugoslavije, preko reakcija javnosti na pokušaje osporavanja autentičnosti Dnevnika u Nemačkoj i na sudske procese protiv odgovornih za hapšenje i deportaciju porodice Frank, pa sve do pokušaja domaće štampe da pronađe retke Jugoslovene koji su lično, uglavnom iz logora, poznavali Anu Frank, ili pak čija je sudbina makar u nečemu podsećala na sudbinu najpoznatije žrtve Holokausta.The Diary of Anne Frank has been translated into more than 70 languages and sold more than 30.000.000 copies so far which means that it has become one of the most influential books ever. Yugoslavia was one of the first communist states in which the Diary was published, and, at the same time, one of just a few countries in the world that produced the movie based on the book. At the beginning of the 1960s Ana Frank had already become a well-known symbol of civil victimhood and suffering during the war and the Holocaust. Over the decades, the newspapers in Yugoslavia were publishing articles about different aspects of the Anne Frank phenomenon regularly, they were interested in different topics such as the post-war activity of Anna̕s father Otto Frank and his foundation, the trials against the ex-Nazi officer responsible for the arrest and deportation of Frank family, controversies about the authenticity of the Diary, but also the press occasionally took an effort to find Yugoslav citizens who believed to know personally while in concentration camp, but also those whose life story was in some parts similar to the fate of Anne Frank. Despite all the popularity that Anna Frank̕s Diary has gained, the Yugoslavian culture of remembrance has never succeeded in incorporating some similar domestic examples of victimhood into the collective historical consciousness. The main reason for this was the nature of Yugoslav politics of remembrance that was mostly dedicated to the cult of struggle, resistance, and heroism, while the civil victims were present in commemorative forms only in the form and amount in which the ideology of Revolution and Pepople̕s Liberation Struggle demanded it
Загребская католическая печать о Сербах и Евреях в Независимом государстве Хорватии
No full textU radu je analizirano pisanje zagrebačkog katoličkog dnevnika „Hrvatski Glas” o Srbima i Jevrejima u prvih petnaest dana postojanja NDH. Analiza je pokazala da je „Hrvatski Glas” u samo deset dana svog izlaženja objavio preko trideset tekstova u kojima se o Srbima i Jevrejima govorilo krajnje jednostrano, tendenciozno i isključivo negativno. Umesto da kritikuje i žigoše takve pojave u svetovnoj štampi, jedini katolički dnevnik u NDH je i sam objavljivao vesti, članke i komentare kojima je širio netrpeljivost i mržnju prema Srbima i Jevrejima, pridružujući se, tako, propagandnoj pripremi genocida nad njima. U radu se pokreće i pitanje odgovornosti katoličkih novinara i zagrebačkog nadbiskupa Alojzija Stepinca za takvo pisanje „Hrvatskog Glasa”.The paper analyzes the writing of the Zagreb Catholic daily paper "Hrvatski Glas" about Serbs and Jews in the first 15 days of the existence of the Independent State of Croatia. The analysis showed that "Hrvatski Glas" published over 30 texts in just ten days of its publication, in which Serbs and Jews were spoken of extremely one-sidedly, tendentiously and exclusively negatively. Instead of criticizing and
branding such phenomena in the secular press, the only Catholic daily paper in the Independent State of Croatia itself published news, articles and comments in which it spread intolerance and hatred towards Serbs and Jews, thus joining the propaganda preparations for genocide against them. The paper also triggers the issue of the responsibility of Catholic journalists and the Archbishop of Zagreb, Alojzije Stepinac, for such writings in "Hrvatski Glas".В работе представлен анализ публикаций католической газеты "Хрватски Глас" ("Хорватский
голос") о сербах и евреях в первые 15 дней существования НДХ. Анализ показал, что "Хрватски Глас" только за первые десять дней своего существования опубликовал около 30 текстов, в которых говорилось о сербах и евреях крайне односторонне, тенденциозно и исключительно негативно. Вместо того, чтобы критиковать и клеймить подобные явления в светской печати, единственная католическая газета в НДХ и сама публиковала сообщения, статьи и комментарии, разжигающие нетерпимость и ненависть к сербам и евреям, присоединяясь к пропаганде и подготовке геноцида над ними. В работе поднимается и вопрос ответственности католических журналистов и загребского архиепископа Алоизия Степинаца за такие материалы в "Хорватском Гласе"
Rtanj - the importance of the Minh family
No full textGospodin Samuilo Minh je sa svojim sinovima 1870. stigao iz Moravske u Paraćin. Bavio se proizvodnjom tekstila i bio je vlasnik Štofare u Paraćinu, koja je osnovana iste godine. Fabrika je izuzetno dobro radila, a njeni proizvodi bili su cenjeni kako kod nas tako i u inostranstvu. Samuilov najstariji sin Julius ubedio je oca da uloži svoj kapital u otvaranje rudnika u Srbiji. Tako su prvo otvoreni rudnici kod Aleksinca i Ćićevca, a Minhovi ubrzo postaju i vlasnici rudnika u podnožju Rtnja. Rudnik Rtanj otvoren je 1902. godine, rudari su obavljali svoj posao uz veliku muku, a ugalj su prevozili do Paraćina volovskim kolima, sve do 1912. godine, kada je izgrađena pruga Paraćin-Zaječar.Mr. Samuilo Minh came to Paraćin from Moravia with his sons in 1870. He was engaged in the production of textiles and owned Štofara in Paraćin, founded in the same year. The factory worked extremely well, and its products were appreciated here and abroad. Samuilo's eldest son Julius convinced his father to invest his capital in opening a mine in Serbia. This is how mines were first opened near Aleksinac and Ćićevac, and the family Minh soon became the owners of mines at the foot of Rtanj. The Rtanj mine was opened in 1902, the miners did their work with great difficulty, and coal was transported to Paraćin by bullock carts, until 1912, when the Paraćin-Zaječar railway was built.Link na orginalni tekst (link to the original text) [http://rtanjdobrenade.com/istorijat-rtnja.php
Representation of Holocaust and war crimes in museums of socialist Yugoslavia
No full textFokusirajući se, pre svega, na tri jugoslovenska muzeja: Muzej Revolucije naroda i narodnosti Jugoslavije u Beogradu, Jevrejski istorijski muzej i Muzej spomen područja Jasenovac, rad ima za cilj da ukaže na prisustvo i uticaj ideoloških tumačenja u okviru predstavljanja i javne percepcije Drugog svetskog rata. U radu se analiziraju i forme putem kojih je Komunistička partija Jugoslavije, kasnije preimenovana u Savez komunista Jugoslavije, nastojala da civilno stradanje u toku rata funkcionalizuje u svrhe političke propagande. Baziran na materijalima iz Arhiva Jugoslavije, Arhiva Jevrejskog istorijskog muzeja i Arhiva Spomen-područja Jasenovac, ovaj rad predstavlja doprinos razumevanju kulture sećanja na rat i stradanje u jugoslovenskom socijalizmu.The main aim of this article is to analyze the most frequent and the most important modes of Holocaust and war crimes representation in museums of socialist Yugoslavia. The research is mostly based on archive materials from Archive of Yugoslavia, Archive of Jasenovac memorial site and Jewish historical museum in Belgrade and it is focused on three different types of museums - Museum of Revolution in Belgrade as an example of a museum fully controlled by the Communist Party, then The Museum in Jasenovac which is a case study of a museum that is founded on the site of former death camp and at the end, Jewish museum in Belgrade as the only museum in socialist Yugoslavia that has not been owned by the state and which reflected the specific position of the Jewish community. The exhibitions of state museums in Yugoslav socialism were based on two main historical narratives promoted by the Communist Party: the first-narrative of People̕s liberation struggle and the second, narrative of Brotherhood and Unity which means that all the representations of martyrdom and war crimes from the period of WWII were shaped under the influence of those narratives. Primarily it means that the Holocaust, genocide in the so-called Independent State of Croatia and the German atrocities were mostly interpreted not as a part of the genocide and racial politics of the Third Reich and the Ustaša movement, but as a part of the struggle of the working class against its ideological enemies. Besides that, another consequence of such an ideological interpretation of the past was Practice that all the victims of Nazi concentration camps on the territory of Yugoslavia were represented in Yugoslavian museum exhibitions as the active or passive resistance fighters who gave their lives for the cause of the revolution. All that contributed to the blurred image of civil, and above all Jewish victims in domestic museums, therefore the level of contribution of Yugoslavian museums in remained relatively low all until the breakup of the country
Regarding one document from the Jewish religious community of Novi Pazar, from 1937
Get PDFU radu će biti saopšteni statistički podaci o jevrejskoj zajednici u gradu na Raški, za stanje u prethodnoj, 1936. godini. Podatke koje je potraživalo centralno telo jevrejske zajednice u Kraljevini Jugoslaviji - Savez jevrejskih veroispovednih opština, rukovodstvo JVO Novi Pazar je temeljno prikupilo, uredno obradilo i blagovremeno poslalo potražiocima. Podaci koji su bili od interesa za Savez odnose se na opšte prilike u jevrejskim opštinama u vezi sa demografijom, članstvom, opštinskim ustanovama, verskim životom članova, njihovim školovanjem, profesionalnom orijentacijom i stanjem u budžetu opštine. Dokument se nalazi u posedu autora i pripada celini istovetnih predmeta drugih jevrejskih veroispovednih opština Kraljevine Jugoslavije. Svi su oni nastali iz istih potreba i završili na adresu Saveza, koji ih je dalje obrađivao i služio se njima za tekuće i buduće aktivnosti. Dokumenti su u formi obrasca sa pitanjima i ostavljenim slobodnim prostorom za odgovore otkucanim na pisaćoj mašini, srpskim jezikom i latiničnim pismom. Zastupljeno je ukupno 14 pitanja raspoređenih na obe strane jednog lista dokumenta. Uz štambilje pošiljaoca i primaoca, na njemu se nalaze i potpisi ovlašćenih lica ispred pošiljaoca, koji su garantovali verodostojnost pruženih podataka.This paper will present the statistical data about the Jewish community in the city placed on the Raška River in 1936 - the previous year. The information requested by the central body of the Jewish community in the Kingdom of Yugoslavia - the Federation of Jewish Religious Communities, had been thoroughly collected, duly processed and sent to the claimants in a timely manner by the management of the Jewish Religious Community of Novi Pazar. Data concerning the Federation's interests are referencing the general conditions in Jewish communities with regards to demographics, membership, municipal institutions, and religious life of its members, as well as the professional orientation and state of affairs of municipal budgets. This document is in the possession of the author of this paper and belongs to the entirety of identical items from other Jewish religious communities of the Kingdom of Yugoslavia. They were all compiled for the same reason - ending up in the Federation - which had then been processed and used for current and future activities. The documents were created as a form containing questions and empty space for answers printed on a typewriter, in the Serbian language and with the Latin script. There is a total of 14 questions distributed across both sides of the one-sheet document. In addition to the seals of the sender and the recipient, it contains the signatures of persons authorized by the sender, who had guaranteed the authenticity of the data provided
Yahweh and Yeshua: two gods or one god
Get PDF"...U naslovu ove knjige upotrebio sam dva imena - Jahve i Ješua, a kao podnaslov stavio sam pitanje da li su to dva Boga ili jedan Bog. Jer, oba imena su imena Boga.
Međutim, da vidimo najpre da li sâm Bog uopšte ima ime...""... In the title of this book I used two names - Yahweh and Yeshua, and as a subtitle, I asked the question whether they are two Gods or one God. Because both names are names of God. However, let's see first whether God himself even has a name...
Hybrid identity of queer Jews in Tony Kushner's “Angels in America”
Get PDFCilj rada jeste prikazati način na koji se ukrštaju queer identitet i identitet Jevreja, obrazujući hibridni identitet likova poput Luisa Ajronsona i Roja Kona u drami “Anđeli u Americi” Tonija Kušnera. Ovi likovi ukazuju na dvostruku Drugost jer pripadaju dvema marginalizovanim kategorijama, tj. grupama koje odstupaju od uspostavljenih normi. Sličnost između ove dve grupe jeste to što su u drami obe prikazane u neprekidnoj potrazi za svojim mestom u svetu i iluzornoj borbi za konstituisanjem stabilnog identiteta. Osamdesetih godina dvadesetog veka u Americi takozvana gej kuga doprinela je destabilizaciji nacionalnog identiteta i dala glas ekscentričnim ličnostima. Drugi se konstituiše u diskursu, putem kojeg dominantna kultura uspostavlja svoju moć. Javlja se dekonstrukcija društva u krizi, usled koje se identiteti protagonista istovremeno ruše i grade. Dolazi do ukidanja binarnih opozicija i okretanja ka opštoj hibridnosti identiteta, što se može primetiti u scenskim tehnikama koje T. Kušner upotrebljava - paralelna montaža i dvostruke uloge. Likovi su vođeni utopijskim impulsom i idejom o jedinstvu nacije. U radu ćemo pokušati da ustanovimo (ne)mogućnost ostvarivanja jedinstva na putu ka iskupljenju i celovitosti identiteta.The paper aims to present the way queer identity overlaps with the Jewish identity, thus creating a type of hybridity to be found in characters such as Louise Ironson and Roy Cohn in Kushner's play “Angels in America”. The Otherness of these characters may be seen through their belonging to two different marginalized groups. Although seemingly completely different, both are depicted as constantly searching for their place in the world in an illusory battle for a stable identity. The so-called “gay plague” in the 1980s in America contributed to the destabilization of America's national identity, providing a voice to the ex-centric identities. Society is deconstructed in the midst of a crisis and the identity of the protagonists is simultaneously being built and torn down. The identity of the Other is constituted by the culture in charge, that is, the American white Christian culture. Their power is established through discourse, based on which they strip minorities of their power. A belief in binary oppositions is replaced with overall hybridity, which may be seen in the characters, as well as the structure of the play itself. Kushner utilizes split scenes and double casting to present the hybridity of his play. The protagonists are driven by a utopian impulse and ideas of a unified nation. The paper will thus attempt to present the (im)possibility of achieving unity on the protagonists' path to redemption and their search for an identity that is whole.Izdavanje ovog zbornika podržalo je Ministarstvo prosvete, nauke i tehnološkog razvoja Republike Srbije
Procedural spirituality of the Jewish theme in Andrić's poetics (of truth) as a type of ontologizing the chronotope of the city
Get PDFU radu se nastoji istražiti procesualna duhovnost jevrejstva i jevrejske teme („duga borba njihovih života”) u ontologizaciji Andrićeve romantičarske vizije bosanskih nacionalnih identiteta i (post)modernističke imanencije i hermeneutike Bića i Bivstva. U pripovedačkom i esejističkom diskursu aktualizuje se ciklotvornost estetskog Bića u iluminativnoj matrici sarajevskog hronotopa. Istražuju se ontološke premise starozavetnog, istorijskog, psihološkog, identitetskog, rodnog i marginalnog aspekta karakterizacije likova u poetskoj duhovnosti procesualne forme Andrićevog diskursa - od uticaja ekspresionističke poetike, iluminativne citatnosti biblijske legende u „Pobedniku” (1922) do reminiscentnosti stradije u ontologizaciji istorijske relјefnosti i sarkastične antiutopije („Pismo iz 1920. godine”, „Na jevrejskom groblјu u Sarajevu”, „Deca”, „Bife Titanik”, „Legenda o pobuni”) u eksplicitnoj i implicitnoj Andrićevoj „poetici detalјa” kao obrascu i simptomu izdvojenosti i opštosti u ontologizaciji balkanske istorije i eshatološke vizije.The paper seeks to explore the procedural spirituality of Jewish themes (“the long struggle of their lives”) in the ontologizing of Andrić's romantic vision of Bosnian national identities and the (post)modernist immanence and hermeneutics of Being. In the narrative and essayistic discourse, the cyclic creation of the aesthetic Being is actualized in the illuminative matrix of the Sarajevo chronotype. The ontological premises of the Old Testament: historical, psychological, those related to identity, gender, and the marginal aspect of characterization in the poetic spirituality of the procedural form of Andrić's discourse are explored - from expressionist lyrics, illuminative citations, Biblical legends in “Pobednik” - “The Winner” (1922) to the reminiscence of suffering in the ontologizing of historical relief and sarcastic anti-utopia (“Na jevrejskom groblju u Sarajevu” - “At the Jewish cemetery in Sarajevo”, “Pismo iz 1920” - “Letter from 1920”, “Ljubav u kasabi” - “Love in the town”, “Bife Titanik” - “Buffet Titanic”) in Andrić's explicit and implicit “poetics of details” as a pattern and symptom of isolation and generality in the ontologizing of Balkan history and the eschatological vision. That is why Sarajevo was an obsessive topic for Andrić. He began and finished his literary work with it - from the origin of the first short story “Put Alije Đerzeleza” - “The Travel of Alija Đerzelez” (1920), “Mustafa Madžar” (1923), “Mara milosnica” - “Marry the Merciful” (1926), “Smrt u Sinanovoj Tekiji” - “Death in Sinan's Tekke” (1932) to the last two, during his life unpublished works, "Omer-paša Latas" (1976) and the collection of short stories "Kuća na osami" - "The Secluded House" (1976), which are connected to Sarajevo via their plot and heroes (Vučković).Izdavanje ovog zbornika podržalo je Ministarstvo prosvete, nauke i tehnološkog razvoja Republike Srbije
Jewish personhood from a child's perspective in the novel "Semper idem" by Đorđe Lebović
Get PDFRad je zasnovan na tumačenju dečje percepcije sveta odraslih u Lebovićevom romanu "Semper idem", a naročito sudbine Jevreja u Somboru. Ispripovedan u prvom licu roman sužava vidokrug na lični doživlјaj, stvara utisak neposrednosti. Zbog toga je neophodno utvrditi dimenzije pripovedača i otud proisteklu upotrebu tuđeg govora. U radu se naročita pažnja posvećuje specifičnom odnosu prema jevrejstvu u srpskom i jugoslovenskom društvu pre Drugog svetskog rata.The paper is based on the interpretation of a child's perspective of the adult world in the novel "Semper Idem" by Đorđe Lebović, and especially the faith of the Jewish people in Sombor, a small multicultural community. The constant observer of the adult world observes the existential questions in strong dramatic fragments with a stream of multitudinous thoughts and feelings characteristic of memories. The novel told in the first person allows for a certain narrowing of the general worldview to personal experience, and creates an impression of the directness of narration. Thus, it is necessary to determine the dimensions of the narrator (in relation to other characters, the addressee and themselves) and the concurring use of heteroglossia in different forms. The autobiographical chronicles of growing up and the accompanying authentic style are characterized by the repetition syndrome ("semper idem") which indicates the continuity and timelessness of primitivism, hate, and wantonness, which gives birth to crime. The paper particularly highlights the specific relations towards the Jews, Jewish personhood, and Jewish identity in the Serbian and Yugoslav society before World War II.Izdavanje ovog zbornika podržalo je Ministarstvo prosvete, nauke i tehnološkog razvoja Republike Srbije
Jews in Veles and Tetovo
No full textПлоча со старо-хебрејски натпис е пронајдена во темелите на стар мост на реката Пена кај Тетово. Плочата со натписот е пронајдена во декември 2007 година. Овој значаен археолошки експонат го пронашле работниците при рушење на тогаш постоечкиот мост и градење нов мост кој постои и денес. Историјата на Евреите во Велес за време на стариот век е тесно поврзано и со историјата на еврејското малцинство во Стоби. За време на Отоманското ропство на Македонија еврејското население во Велес било позитивно третирано меѓу населението во градот. Во 1890 година според пописот од Отоманското Царство имало 220 Евреи во градот. За време на владеењето на Кралството Југославија имало две евреиски семејства во градот Велес.U temeljima starog mosta na reci Pena kod Tetova pronađena je ploča sa drevnim hebrejskim natpisom. Ploča sa natpisom pronađena je u decembru 2007. godine. Ovaj značajan arheološki eksponat pronašli su radnici tokom rušenja tada postojećeg mosta i izgradnje novog mosta koji i danas postoji. Istorija Jevreja u Velesu tokom antičkog veka usko je povezana sa istorijom jevrejske manjine u Stobiju. Tokom osmanske vladavine Makedonijom, jevrejsko stanovništvo Velesa je pozitivno tretirano među stanovništvom grada. Godine 1890, prema popisu Osmanskog carstva, u gradu je bilo 220 Jevreja. Tokom vladavine Kraljevine Jugoslavije, u gradu Velesu su živele dve jevrejske porodice.A tablet with an ancient Hebrew inscription was found in the foundations of an old bridge on the Pena River near Tetovo. The tablet with the inscription was found in December 2007. This significant archaeological exhibit was found by workers during the demolition of the then-existing bridge and the construction of a new bridge that still exists today. The history of the Jews in Veles during the ancient century is closely connected with the history of the Jewish minority in Stobi. During the Ottoman rule of Macedonia, the Jewish population of Veles was treated positively among the population of the city. In 1890, according to the census of the Ottoman Empire, there were 220 Jews in the city. During the rule of the Kingdom of Yugoslavia, there were two Jewish families in the city of Veles.Trajanje 11:15 minuta (duration 11:15 minutes).YouTube link [https://www.youtube.com/watch?v=MEAuTCuoZxE&t=10s]Ovaj video je deo projekta „Život Jevreja u Makedoniji“, koji je Fond za holokaust Jevreja Makedonije realizovao sa ciljem dokumentovanja i predstavljanja istorije jevrejske zajednice u Makedoniji, njenog nasleđa, života i stradanja kroz vreme. (This video is part of the project “The Life of Jews in Macedonia,” which was carried out by the Holocaust Fund of the Jews from Macedonia with the aim of documenting and presenting the history, heritage, life, and suffering of the Jewish community in Macedonia over time)