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AHC interview with Kurt Wilhelm Kohn.
No full textKurt Wilhelm Kohn was born in Vienna in 1930. In August of 1938, he immigrated to the US via Antwerp, Belgium. He received a BA from Harvard College in 1952, an MD from Columbia University in 1956, and an MA and PhD from Harvard University in 1965. He then worked in the field of biomedical research.Austrian Heritage CollectionDigital imag
AHC interview with Walter Brawer.
No full textDigital audioWalter Brawer was born in Vienna on August 16, 1922. He lived at "An der Hueben" in the first Viennese district. He was a member of Hakoah swim club, and BSM ("Bund Sozialistischer Mittelschueler"). After the Nazis' rise to power in Austria, he fled to Zuerich, Switzerland, then Paris, France, Marseille, France, Montevideo, Uruguay, and finally arrived in New York, USA. He was in the US Army, 10th mountain batallion, from February 1943 until January 1946. He was wounded in Italy and received the purple heart award. From 1947 to 1971, he was working as a fur manufacturer.Austrian Heritage Collectio
AHC Interview with Robert Altschuler.
No full textRobert Altschuler was born on March 16, 1927, in Vienna where he lived with his family at Albrechtsbergergasse 21, in the 12th Viennese district. The family owned a furniture business. He attended grammer school on Migazzi square in Vienna from 1933 to 1937 and went one year to a "Realschule", bevor being kicked out after the "Anschluss". In December 1938, the family fled to Palestine (passing Switzerland and Italy) where he continued his education at Kibutz Ashdot Yakov from 1939 to 1942. After leaving the Kibutz, Robert Altschuler went to school in Tel Aviv from 1943-1945, and volunteered to join the Hagana (Israeli Defense Force). In 1945, he enlisted in the British Army and joined the Jewish Brigade. In 1950, he came to Troy, New York, to study engineering at RPI (Rensselaer Polytechnic Institute). Four years later, he graduated, married his wife Miriam Oppenheimer and moved to Paterson, NJ.Austrian Heritage CollectionSee also Robert Altschuler's memoirs (ME 1450
AHC interview with Simon Erber.
No full textOctober 28, 2003Simon Erber was born in Vienna on October 21, 1912. He was arrested in Vienna and after his release fled from Vienna on August 30, 1938. In Cologne, Germany, he has been imprisoned for 4 months. He then went to Antwerp and to France and finally arrived in the USA in June 1941.Austrian Heritage Collectio
The Mormelstein/Marblestone Family.
No full textContains copy and translation of a letter written from Lina Nathan in Daubringen in 1889 to her family in Taylorville.The Mormelstein family emigrated from Hesse-Darmstadt to Taylorville, IL, and changed their name to Marblestone
[Story of Sylvia (Mahler) Cherny].
No full textThe memoir starts with Sylvia Cherny's family background, the family business, and her time in Lower Austria where her family had lived for a couple of generations. She received private tutoring, coming from a well-off family. The "Anschluss" in 1938 changed everything. The family business was taken away and Sylvia Cherny provides a short chronology of its whereabouts. Her father commited suicide after the Anschluss, fearing the Gestapo who was looking for him. Sylvia Cherny went on a Kindertransport to France, then fled via Lisbon to New York. The final pages cover the first years in Melbourne, Australia, where she had joined her mother and her stepfather.Sylvia Cherny, nee Mahler, was born on December 31, 1924 in Vienna, Austria. Her brother Gerald Herbert Watkins was born in Vienna in 1928. They lived with their parents in Wieselburg in Lower Austria. The family owned a few factories which produced mainly tissue paper, cigarette paper and crepe paper. The business was started by her grandfather, Gottlieb Mahler, and then owned by Sylvia Mahler's father Robert and his two cousins, Beppo (Joseph) and Willy. The parents divorced and the children stayed with her father. After the events of the Anschluss, Robert Mahler commited suicide. In February 1939, the children were put on a Kindertransport to France, to Chateau de la Guette of the Rothschild family. In May 1941, the two siblings received visas for the USA. They could not get a ship in Marseille, France, so they travelled to Lisbon, Portugal. During all this time, they were supported by Jewish help groups. Soon after their arrival in New York, they received an Australian visa to join their mother and their stepfather, Peter Watkins. In her professional life, Sylvia Cherny was a dental assistant, and a flight attendant. In May 1951, she married her husband Rudi Cherny.Austrian Heritage CollectionWatkins, Peter, 1907-Wozasek famil
Memoirs 1928-1940
No full textOriginally 38 pages long, the Archives at the Leo Baeck Institute hold only the first 11 pages of the memoir which cover the time period before the Hirschkron family's emigration to the USA, and the first years thereafter. The memoir starts with brief memories about Mr. Hirschkron's paternal grandparents and the neighbourhood they were living in, which was the second district of Vienna. Just one year after his birth, the young family moves out from the grandparents' apartment to an apartment in the seventh district of Vienna, on Burggasse. The family had a house in Hinterbruehl where they used to go during holidays. Later on, they started to summer in Alt Aussee. More detailed descriptions are provided of the events during the Anschluss and the Kristallnacht, after which the family was relocated to Biberstrasse where they had to share the apartment with strangers. After their visas were granted, the family left for New York in January 1940. The last three pages talk about their arrival in New York City, difficulties with finding jobs and general living conditions for immigrants.Robert Hirschkron, 2005Robert Hirschkron was born on April 16, 1928 in Vienna. He was living with his parents first on Schmalzhofgasse in the sixth district, then on Burggasse in the seventh district of Vienna. His father Richard Hirschkron owned a textile business and his mother Marianne Hirschkron (nee Hartmann) was a homemaker. After the Nazis rose to power in Austria in March 1938, and the persecution of Jews and other minorities started, the Hirschkrons decided to flee. In December 1939, their US visas arrived and they were able to leave Austria one month later. Their ship 'Vulcania' departed from Genova, Italy, and arrived in New York City on February 21, 1940. Robert Hirschkron finished high school in New York City and then went to college. He became an engineer.See also Austrian Heritage CollectionHirschkron, RichardHirschkron, MarianneLeopold Schoen und Bruder (business Vienna)Jews--Austria; history; 1918-1938Vienna. Chajes GymnasiumVulcania (ship)HIA
Re-narrating solutions to the Israeli-Palestinian conflict: Presentation of the formulation and practice of the systemic narrative inquiry method.
No full textThis dissertation presents a method toward the cultivation of peace called systemic narrative inquiry (SNI), which invites its practitioners to create shared meaning and connection with people who hold opposing or conflicting viewpoints. The author's involvement in the Israeli-Palestinian conflict provides the context for the method's formalization. SNI emphasizes a systemic view of the complexities of conflict and has as its main form the cultivation of disciplined and creative storytelling. Based on the conceptual thinking of soft systems methodologies (Ackoff, 1988; Banathy, 1989; Checkland, 1981; Churchman, 1979) and critical systems thinking (Flood & Jackson, 1991; Jackson, 1992), this method assumes that perspectives in a violent conflict are subjectively constructed and are representations of various levels of oppression. The dissertation presents an example of the application of SNI through a narrative description of the author's ongoing re-storying of her own understanding of the conflict between Palestinians and Jews, culminating with a panel presentation, "Visions for Just Solutions," that was structured using SNI. The method is assessed for its strengths and limitations, and implications for the use of SNI beyond the arena of the Palestinian-Israeli conflict are suggested.Thesis (Ph.D.)--Saybrook Graduate School and Research Center, 2003.School code: 0795
To lend the dead a voice: Second-generation German visual art.
No full textThis dissertation is a study of five second-generation German visual artists (i.e., artists born between 1940 and 1970 who are the descendants of Jewish and Gentile Germans of the Third Reich) who deal with the legacy of the Third Reich in their artwork.Informed by contemporary trauma theory, the project traces how the psychological residue inherited from their parents' Third Reich experience has ingrained itself in the social life of contemporary Jews and Germans, finding expression both directly and obliquely in the works of second-generation artists. It is my conviction that the legacy of the Third Reich must be addressed productively in order to accomplish what psychoanalysis has coined the labour of mourning. Because public discourse around World War II and the Holocaust is still subject to a significant reticence, especially among Jews and Germans, alternate means of communication may be found in visual art production.I conducted personal interviews with selected artists in Canada and Germany, namely Brigitte Radecki, Suse Rumland, Eva Brandl, and Bettina Hoffmann, followed by a thorough theoretical analysis of their work and examination of their personal data. As a second-generation German visual artist, I also included my own work in the study. My study establishes that second-generation German visual artists are in a unique position to contribute to a necessary labour of mourning that was bypassed by their parents' generation and that they approach this difficult task in significant ways.As a visual artist, my studio art practice habitually informs my theoretical investigations. Therefore the first part of this thesis consisted of a series of three solo exhibitions (Speechless, The Grim Reaper, and 2001 Earth Odyssey), which were exhibited simultaneously in Montreal in August 2002. They addressed issues of trauma and recovery as experienced by one second-generation artist, with the intent of establishing community and opening new venues for discussion.Thesis (Ph.D.)--Concordia University (Canada), 2003.School code: 0228
Hope becomes command: Emil L. Fackenheim's "destructive recovery" of hope in post-Shoa Jewish theology and its implications for Jewish-Christian dialogue.
No full textEmil Ludwig Fackenheim became a Rabbi even as the Holocaust was claiming the lives of six million Jews. Further study, first in Scotland and then in Canada, brought him to an impressive academic career in philosophy, to which he committed much of his life and writings. Yet he was also driven to try to respond theologically to the Shoa, so as to offer Judaism a genuine alternative to the nineteenth century tradition of liberal Judaism which had not been able to withstand or fight against National Socialism when Hitler came to political power. By going behind that failed nineteenth century tradition, primarily in dialogue with the thought of Rosenzweig and Buber, Fackenheim thought, by the middle of the sixth decade of the twentieth century, that he had rediscovered a solid core for post-Auschwitz Jewish faith: one rooted in a recovery of supernatural revelation, of God's presence in, and the messianic goal of, history. The Six Day War of June 1967 threw his careful reconstruction of Jewish faith into disarray, however. Facing a second Holocaust in one lifetime; and with an acute awareness that once again the Jewish people stood alone, Fackenheim raised questions about God and history and the Messianic which utterly destroyed his reconstruction. Even as he struggled with the crisis, however, he began to discern that hope had become a commandment. He began a process of even more profound reconstruction (or "destructive recovery") of the faith that radically reshaped the possibility of hope for Jewish faith in a post-Shoa world. And Christian theologians in dialogue with him find it necessary to embark on a destructive recovery of hope for the Christian tradition as an authentically Christian response to Auschwitz. Emerging from that dialogue is a fresh appreciation of the self-critical tradition of the theology of the cross.Thesis (Ph.D.)--McGill University (Canada), 2003.School code: 0781