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The philosopher and power: Heidegger’s case
Get PDFČlanak je posvećen analizi odnosa između filozofa i vlasti. Vlast se javlja kao predmet „rizičnog“ oblika filozofske refleksije tako da osmišljavajući vlast filozof često pada u iskušenje da je koristi za ostvarenje svojih filozofskih ideja. To je pokazano na primeru kratkotrajnog „saveza“ između vlasti i Martina Hajdegera za vreme njegovog prebivanja na dužnosti rektora Frajburškog univerziteta. Novi podsticaj za takvo istraživanje predstavlja izdanje četiri toma Crnih svezaka i njihovo razmatranje koje daleko prevazilazi granice čisto filozofske sredine. Analiziraju se izvori odnosa ovog filozofa prema nacional-socijalizmu i njegova povezanost s nekim idejnim Hajdegerovim postulatima. Ispostavlja se da se „ulazak u vlast“, po pravilu, završava „strašnom tragedijom“ (A.F. Losev) po filozofa.This article describes the relationship between philosophers and power. Power is the subject of the „risky” forms of philosophical reflection because by reflecting on power a philosopher is often tempted to make use of it for the implementation of his own philosophical ideas. This is shown in the example of the short alliance between the government and M. Heidegger during his tenure as rector of Freiburg University. A new impetus for this study was the publication of the four volumes of the „Black notebooks“ and their wide discussion which outreached philosophical spheres. This book analyses the origins of the relationship of the philosopher to National Socialism and its conjunctions to some philosophical positions of Heidegger. Is shown that „circulation in the power“, as a rule, comes to an end with „the heart-breaking tragedy” (A.F. Losev) for the philosopher.Tema broja: Kontroverze o antisemitizmu Martina Hajdegera (topic of the issue: Controversies on Martin Heidegger's anti-Semitism)
Jewish cemetery in Subotica
Get PDFJevreji su sadili drveće i posvećivali svojim grobljima toliku pažnju da su često bila poznata kao parkovi. I groblja van upotrebe pažljivo su čuvana i održavana. Jevreji smatraju svoja groblja svetim mestima i odnose se prema njima sa dužnim poštovanjem. Ne ulaze gologlavi, ne puše, ne jedu i ne piju na groblju. Dugo se verovalo da su Jevreji sahranjivani na ovom groblju od samog početka njihovog naseljavanja u Suboticu (1775), tačnije od 1777. godine. Međutim, postoje neki usmeni izvori prema kojima se staro jevrejsko groblje nalazilo iza Dudove šume u blizini današnjih teniskih igrališta. Zabeleženo je da se jedan, istina mali broj očevidaca, još seća nadgrobnih spomenika sa hebrejskim natpisima, razbacanih po dvorištima. Lokacija se može prihvatiti kao mesto za sahranjivanje, jer se radi o najvišoj topografskoj tački unutar današnjeg grada, na ivici dela naselja koji su naseljavali Jevreji, na samoj obali močvare koja se zvala Veliki rit. Na ovom groblju se nalazi oko 1.300 nadgrobnih spomenika koji predstavljaju celu kulturnu istoriju subotičke jevrejske zajednice. Ovde su sahranjivani i članovi manje, ortodoksne zajednice i članovi većinske, neološke zajednice. Unutrašnjost groblja sačinjavaju tri vremenska sektora, a jedan sektor je memorijalni deo.The Jews planted trees and gave their cemeteries so much attention that they were often known as parks. Even cemeteries out of use were carefully guarded and maintained. Jews consider their cemeteries to be sacred places and treat them with due respect. Do not enter bareheaded, do not smoke, do not eat or drink in the cemetery. For a long time, it was believed that Jews were buried in this cemetery from the very beginning of their settlement in Subotica (1775), more precisely from 1777. However, there are some oral sources according to which the old Jewish cemetery was located behind the Mulberry Forest near the present-day tennis courts. It is recorded that one, admittedly a small number of eyewitnesses, still remembers the tombstones with Hebrew inscriptions, scattered in the yards. The location can be accepted as a place for burial, because it is the highest topographical point within the present-day city, on the edge of the part of the settlement that was inhabited by Jews, on the very shore of the marsh that was called the Great Hill. There are about 1,300 tombstones in this cemetery, which represent the entire cultural history of the Subotica Jewish community. Members of the smaller, orthodox community and members of the majority, neo-religious community were also buried here. The interior of the cemetery is made up of three period sectors, and one sector is the memorial part.Interreg Danube transnational Programme Rediscover
Personal stories of Holocaust survivors and their children - Miriam Štajner Aviezer
No full textNVO Haver Srbija organizovala je u julu 2020. godine organizovala vitruelnu konferenciju „Kako možemo prevazići traumu izazvanu događajima u Nezavisnoj državi Hrvatskoj tokom Drugog svetskog rata“. Prvi deo konferencije održan je u nedelju 19. jula , a drugi deo nedelju dana kasnije, 26. jula. Konferencija se bavila kulturom, sećanja, posledicama višegeneracijeske traume, pomirenjem i prevazilaženjem posledica traume kroz međuetnički i međureligijski dialog, muziku, umetnost i lično isceljenje. Na konferenciji su govorili i preživeli i njihovi potomci, Dani Novak, Dušan Bastašić, Dijamanti Beraha Kovačević i Mirijam Aviezer, istoričari dr Rory Yeomans, dr Aleksandar Stojanović, dr Darko Gavrilović, Prof.dr Tijana Mandić, profesorka Nada Banjanin Đuričić, novinarka Nada Ljubić, muzičar, kantor i producent Stefan Sablić i operski pevač i dirigent hora ”Braća Baruh”, Stefan Zekić. Inicijator konferencije bio je gospodin Dani Novak, sin preživelih Holokausta.In July 2020, the NGO Haver Serbia organized a virtual conference "How can we overcome the trauma caused by the events in the Independent State of Croatia during the Second World War". The first part of the conference was held on Sunday, July 19, and the second part a week later, on July 26. The conference dealt with culture, memories, the consequences of multigenerational trauma, reconciliation and overcoming the consequences of trauma through inter-ethnic and inter-religious dialogue, music, art and personal healing. Survivors and their descendants, Dani Novak, Dušan Bastašić, Dijamanti Beraha Kovačević and Mirijam Aviezer, historians Dr. Rory Yeomans, Dr. Aleksandar Stojanović, Dr. Darko Gavrilović, Prof. Dr. Tijana Mandić, Professor Nada Banjanin Đuričić, journalist Nada Ljubić spoke at the conference, musician, cantor and producer Stefan Sablić and opera singer and conductor of the "Braća Baruh" choir, Stefan Zekić. Mr Dani Novak the son of Holocaust survivors was the initiator of the conference.Trajanje 21:15 minuta (duration 21:15 minutes).YouTube link: [https://www.youtube.com/watch?v=hVhrbv33Wpc
Sefardi, Aškenazi i nejevrejski narodi: susreti širom Evrope
Get PDFThe 9th issue of Colloquia Humanistica focuses in its entirety on Jewish/non-Jewish contacts. The papers, presentations of materials, discussions and reviews all share the theme of the entangled history of cohabitation. Still, deconstructed on multiple layers of geography, ethnicity, research domain and methodology, the title’s “encounters” make for varied reading.Deveti broj Colloquia Humanistica se u potpunosti fokusira na jevrejske/nejevrejske kontakte. Radovi, prezentacije materijala, diskusije i pregledi dele temu zamršene istorije kohabitacije. Ipak, dekonstruisan na više slojeva geografije, etničke pripadnosti, istraživačkog domena i metodologije, „susreti“ naslova omogućavaju raznovrsno čitanje
Alkan Đerasi
Get PDF"Alkan Đerasi bio je prijatelj mog oca. Gde i kada su se upoznali, nije mi poznato, ali mi se čini da su se sprijateljili tokom Drugog svetskog rata, možda čak i na Solunskom frontu. U knjizi Pisma Matveju sam pomenuo da su se kod njega prvi put sreli i upoznali moji roditelji i da je, nešto kasnije, 1930 godine, on bio moj sandak...""Alkan Djerasi was a friend of my father. I don't know where and when they met, but it seems to me that they became friends during the Second World War, maybe even on the Salonica front. In the book "Letters to Matvej", I mentioned that my parents first-time met in his house and, a little later, in 1930, he was my best man...
Deportation of Jews from Macedonia
No full textЛиквидирањето на Евреите од Македонија било резултат на договор меѓу нацистичка Германија и Царството Бугарија. Во ноќта помеѓу 10 и 11 март 1943 година градовите Битола, Штип и Скопје биле блокирани, а еврејските населби опколени со бугарска војска и полиција. Во раните утрински часови на 11 март започнало собирањето на Евреите.Likvidacija Jevreja Makedonije bila je rezultat sporazuma između nacističke Nemačke i Kraljevine Bugarske. U noći između 10. i 11. marta 1943. godine, gradovi Bitolj, Štip i Skoplje su bili blokirani, a jevrejske četvrti su okružile bugarske trupe i policija. U ranim jutarnjim satima 11. marta počelo je hapšenje Jevreja.The liquidation of the Jews of Macedonia was the result of an agreement between Nazi Germany and the Kingdom of Bulgaria. On the night of 10-11 March 1943, the cities of Bitola, Shtip and Skopje were blockaded, and the Jewish neighbourhoods were surrounded by Bulgarian troops and police. In the early morning hours of 11 March, the round-up of the Jews began.Trajanje 9:08 minuta (duration 9:08 minutes).YouTube link [https://www.youtube.com/watch?v=z8pfZECF4mk]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)
Status żydowsko-hiszpańskiego w Jugosławii do 1941.
Get PDFIn the Kingdom of Serbs, Croats and Slovenes and in the Kingdom of Yugoslavia, Sephardic Jews were one of a few ethnic and religious minorities. They were the descendants of the Jews expelled from the Iberian Peninsula who came to the Balkans with their vernacular language based on pre-classic Iberian-Roman dialects. They had preserved Judeo-Spanish for several ages and enriched it with influences of Balkan and other languages. Nevertheless, after its Golden Age in the 16th and 17th centuries, Judeo-Spanish could not avoid a slow decline caused by political, social and cultural changes that took place in the entire Balkan Peninsula which accelerated in the second half of the 19th century. The chapter deals with the status, role and condition of Judeo-Spanish among Sephardic Jews in three Sephardic centres in Yugoslavia: Belgrade, Sarajevo and Bitola, in the period between 1918 and 1941. In Belgrade the representation of Judeo-Spanish was indeed poor: the level of westernization and acculturation of the Jews was so high that since the 19th century, they had called themselves “Serbs of the Jewish faith”. In multicultural Sarajevo, Judeo-Spanish remained the only vernacular language of the Sephardim until the 1880s, which resulted from the isolation they lived in under Ottoman rule. Even after they joined the stream of state education introduced under Austro-Hungarian rule, Serbo-Croatian did not supersede Judeo-Spanish and most Sephardic Jews were bilingual at that time. In the Jewish communities of Macedonia, mainly because of their low economic position and low level of acculturation, the usage of Judeo-Spanish remained prevalent even longer - until the outbreak of World War II.U Kraljevini Srba, Hrvata i Slovenaca i Kraljevini Jugoslaviji, Jevreji Sefardi bili su jedna od retkih etničkih i verskih manjina. Oni su bili potomci Jevreja proteranih sa Pirinejskog poluostrva koji su došli na Balkan sa svojim narodnim jezikom zasnovanim na preklasičnim iberijsko-rimskim dijalektima. Oni su nekoliko vekova sačuvali judeo-španski i obogatili ga uticajima balkanskih i drugih jezika. Ipak, posle svog zlatnog doba u 16. i 17. veku, judeo-španski jezik nije mogao da izbegne spori pad izazvan političkim, društvenim i kulturnim promenama koje su se dešavale na celom Balkanskom poluostrvu koje su se ubrzale u drugoj polovini 19. veka. Poglavlje se bavi statusom, ulogom i stanjem judeo-španskog jezika među sefardskim Jevrejima u tri sefardska centra u Jugoslaviji: Beogradu, Sarajevu i Bitolju, u periodu između 1918. i 1941. godine. U Beogradu je zastupljenost judeo-španskog jezika zaista bila slaba: stepen vesternizacije i akulturacije Jevreja bio je toliko visok da su od 19. veka sebe nazivali „Srbima jevrejske vere”. U multikulturalnom Sarajevu, judeo-španski je ostao jedini narodni jezik Sefarda do 1880-ih, što je rezultat izolacije u kojoj su živjeli pod osmanskom vlašću. Čak i nakon što su se uključili u tok državnog obrazovanja uvedenog pod austrougarskom vlašću, srpsko-hrvatski nije zamenio judeo-španski, a većina sefardskih Jevreja je u to vreme bila dvojezična. U jevrejskim zajednicama u Makedoniji, uglavnom zbog njihovog niskog ekonomskog položaja i niskog nivoa akulturacije, upotreba judeo-španskog jezika ostala je preovlađujuća još duže - do izbijanja Drugog svetskog rata.W Królestwie Serbów, Chorwatów i Słoweńców oraz Królestwie Jugosławii Żydzi byli jedną z mniejszości religijnych i etnicznych ze statusem pełnoprawnych obywateli. Ci potomkowie Żydów wygnanych z Półwyspu Iberyjskiego, na Bałkany przybyli ze swoim językiem mówionym opartym na przedklasycznych
iberyjskich dialektów romańskich. Język żydowsko-hiszpański zachowali na Bałkanach przez kilka stuleci, wzbogacając go o wpływy z języków bałkańskich i innych. Jednakże, po Złotym Wieku (przełom XVI i XVII wieku), język żydowsko-hiszpański nie uniknął procesu powolnego zaniku spowodowanego zmianami politycznymi i społeczno-kulturowymi, które objęły cały Półwysep, a szczególnie przyspieszyły w II połowie XIX wieku. Rozdział omawia zagadnienie statusu, roli i kondycji żydowsko-hiszpańskiego między 1918 a 1941 w trzech sefardyjskich centrach w Jugosławii: Belgradzie, Sarajewie i Bitoli. W Belgradzie, w którym poziom akulturacji Żydów był bardzo wysoki (Żydzi nazywali samych siebie „Serbami wyznania żydowskiego”) od XIX wieku kondycja i użytkowanie języka stały się dość słabe. W wielokulturowym
Sarajewie, w wyniku życia w pewnej izolacji za czasów otomańskich, dla Sefardyjczyków żydowsko-hiszpański pozostał głównym językiem komunikacji do lat 80. XIX wieku. Później, kiedy od czasów austro-węgierskich włączyli się w proces państwowej edukacji, język serbsko-chorwacki nie wyparł całkowicie
z użycia żydowsko-hiszpańskiego, a większość Żydów w tamtym okresie była dwujęzyczna. Wśród macedońskich gmin sefardyjskich, głównie z powodu złej sytuacji ekonomicznej i nikłej asymilacji, żydowsko-hiszpański zachował silny status języka komunikacji jeszcze dłużej - do II wojny światowej.Serija: Colloquia Balkanica
Participation of Jews in the Red army: Jews generals and heroes of the Soviet Union
Get PDFIako kratak, rad je veoma zanimljiv i sadrži malo poznate informacija o broju Jevreja koji su učestvovali i stradali u redovima ruske vojske tokom Prvog i Drugog svjetskog rata u Rusiji odnosno Sovjetskom Savezu. U ruskoj vojsci tokom Prvog svjetskog rata, rame uz rame sa svojim slavenskim saborcima, borilo se 450.000 jevrejskih vojnika a tokom Drugog svjetskog rata procjenjuje se da je 500.000 boraca Jevreja bilo u Crvenoj armiji, od kojih je 200.000 poginulo u borbama. Oko 160.000 Jevreja dobilo je ordene i druga odličja, a više od stotinu činove generala Crvene armije. Preko 150 je proglašeno herojima Sovjetskog Saveza što je tada bila najveća nagrada u zemlji. U radu su navedene kratke biografije nekoliko značajnih ličnosti jevrejskog porijekla koje su odigrale važnu ulogu tokom ratnih dejstava u Drugom svjetskom ratu.Although short, the paper is very interesting and contains little known information about the number of Jews who participated and died in the Russian army ranks during the First and Second World Wars in Russia and the Soviet Union, respectively. In the Russian army during the First World War, 450,000 Jewish soldiers fought side by side with their Slavic comrades, and during the Second World War, it is estimated that 500,000 Jewish fighters were in the Red Army, of which 200,000 died in the struggle. About 160,000 Jews get orders and other medals, and more than a hundred ranks of Red Army generals. Over 150 were proclaimed heroes of the Soviet Union, which was the biggest award in the country at that time. The paper presents short biographies of several important persons of Jewish origin who played an important role during the war in the Second World War.Rad je objavljen u časopisu "Jevrejski glas", Sarajevo, septembar-decembar 2020, br. 88-89, str. 18-19.The paper was published in the magazine "Jevrejski glas", Sarajevo, September-December 2020, no. 88-89, pp. 18-19
Nada Banjanin Đuričić and Predrag Krstić (Eds.), Ordinary People – Voluntary Executors: The Dispute Around (German) Antisemitism, Beograd: Institut za filozofiju i društvenu teoriju; Novi Sad: Akademska knjiga, 2019.
Get PDFKnjiga Obični ljudi – dobrovoljni dželati: spor oko (nemačkog) antisemitizma primer je dijaloške tekstualne strukture koja zalazi kako u područje akademske rasprave o ulozi običnog čoveka u diskursu zločina, tako i u polje etičke, istorijske i društveno-političke diskusije o multifacetnosti problemskih čvorišta koje izviru iz studija Holokausta. Tekst Kristofera Roberta Brauninga sučeljen je sa stavovima Danijela Jone Goldhagena, a obe rasprave su uvedene interpretativno-teorijskim predgovorom priređivača knjige, Nade Banjanin Đuričić i Predraga Krstića. Upućujući na složene aspekte tumačenja studija istorije i studija sećanja, knjiga Obični ljudi – dobrovoljni dželati: spor oko (nemačkog) antisemitizmanudi aktivan, savremen i relevantan osvrt na studije Holokausta i ukazuje se kao kvalitetno štivo za učenje i kritičko promišljanje.The book Ordinary people – voluntary executors: the dispute around (German) antisemitism is an example of a dialogical textual structure that presents itself both as an academic discussion about the ordinary man within the crime discourse, as well as in the field of ethical, historical and socio-political discussion about the multifaceted problematics of the Holocaust. In this book, there are two texts presented – Christopher Robert Browning’s, and Daniel Jonah Goldhagen’s, which are at the same time contrasted and sutured in order to provoke deeper thinking about the issue of the role of ordinary people in the Holocaust. Both texts are introduced through the theoretical analysis of the editors, Nada Banjanin Đuričić and Predrag Krstić, with the introduction that is not only the review but an active, contemporary, and relevant material for learning and critical thinking in the field of Holocaust studies
Historical introduction and context
No full textNVO Haver Srbija organizovala je u julu 2020. godine organizovala vitruelnu konferenciju „Kako možemo prevazići traumu izazvanu događajima u Nezavisnoj državi Hrvatskoj tokom Drugog svetskog rata“. Prvi deo konferencije održan je u nedelju 19. jula , a drugi deo nedelju dana kasnije, 26. jula. Konferencija se bavila kulturom, sećanja, posledicama višegeneracijeske traume, pomirenjem i prevazilaženjem posledica traume kroz međuetnički i međureligijski dialog, muziku, umetnost i lično isceljenje. Na konferenciji su govorili i preživeli i njihovi potomci, Dani Novak, Dušan Bastašić, Dijamanti Beraha Kovačević i Mirijam Aviezer, istoričari dr Rory Yeomans, dr Aleksandar Stojanović, dr Darko Gavrilović, Prof.dr Tijana Mandić, profesorka Nada Banjanin Đuričić, novinarka Nada Ljubić, muzičar, kantor i producent Stefan Sablić i operski pevač i dirigent hora ”Braća Baruh”, Stefan Zekić. Inicijator konferencije bio je gospodin Dani Novak, sin preživelih Holokausta.In July 2020, the NGO Haver Serbia organized a virtual conference "How can we overcome the trauma caused by the events in the Independent State of Croatia during the Second World War". The first part of the conference was held on Sunday, July 19, and the second part a week later, on July 26. The conference dealt with culture, memories, the consequences of multigenerational trauma, reconciliation and overcoming the consequences of trauma through inter-ethnic and inter-religious dialogue, music, art and personal healing. Survivors and their descendants, Dani Novak, Dušan Bastašić, Dijamanti Beraha Kovačević and Mirijam Aviezer, historians Dr. Rory Yeomans, Dr. Aleksandar Stojanović, Dr. Darko Gavrilović, Prof. Dr. Tijana Mandić, Professor Nada Banjanin Đuričić, journalist Nada Ljubić spoke at the conference, musician, cantor and producer Stefan Sablić and opera singer and conductor of the "Braća Baruh" choir, Stefan Zekić. Mr Dani Novak the son of Holocaust survivors was the initiator of the conference.Trajanje 47:26 minuta (duration 47:26 minutes).YouTube link: [https://www.youtube.com/watch?v=gV65M2k6CAU