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[The divorce of my parents ...].
No full textSeveral short memoirs written by Margot Friedlaender. Recollections of her childhood shadowed by the divorce of her parents. School years during the Nazi time in Germany. Margot started an apprenticeship to become a dressmaker in a salon. Circumstances of life in Nazi Germany and recollections of Kristallnacht. Position with the Jewish "Kulturbund". In 1941 the "Kulturbund" was closed by the Nazi authorities and Margot was forced to work in a factory. Fervent attempts to emigrate failed. In 1943 her mother and brother were deported to Auschwitz. Margot went into hiding. Experiences of life in underground. After her discovery in 1944 she was fortunate to be deported to Theresienstadt, where she met a former colleague from the Kulturbund, Adolf Friedlaender. They both managed to survive and were liberated by the Russian army. They got married in Theresienstadt in June of 1945. After a year in the DP Camp Deggendorf, they finally left for New York in June of 1946.Margot Bendheim was born in Berlin in 1921. While working for the Kulturbund she met her future husband, Adolf Friedlaender. In 1943, she went into hiding, after her mother and brother had been deported to Auschwitz. After hiding for a year and three months, she was deported to Theresienstadt, where she was reunited with Adolf Friedlaender. After the liberation they got married in the camp on the day before the last Rabbi left. They spend a year in the DP Camp Deggendorf. In July 1946 they arrived in New York.Synopsis in fileSee also Margot Friedlaender Collection (AR 11397)GermanyBelgiumChildhoodEducation, primary and secondary, 1918-1933Forced laborRighteous Gentiles in the Holocaus
[Wollheims in and from the Posen Province.].
No full textThis collection contains a genealogical chart for the Wollheim family, tracing the family from the late 18th century to the late 20th century. Included with some names are brief biographical details such as profession, cause/place of death, burial, and emigration details.digitizedHermann da Fonseca-Wollhei
Prof. Dr. Hans Pringsheim - Ein vergessener Biochemiker : Mit einem Exkurs: Yeshayahu Leibowitz.
No full textRevised version of article published in Chemie - Kultur - Geschichte: Festschrift für Hans-Werner Schütt, hrsg. von Astrid Schürmann und Burghard Weiss (Berlin, 2002), pages 107-128Hans Pringsheim was born in Oppeln in 1876. His family includes many famous scientists, including Alfred Pringsheim (Mathematician) and Ernst Pringsheim (Physicist)
Die Entziehung juedischen Vermoegens im Rahmen der "Aktion Gildemeester" : eine empirische Studie ueber Organisation, Form und Wandel von "Arisierung" und juedischer Auswanderung in Oesterreich 1938-1941.
No full textIn the shadow of the Mexican Inquisition: Theological discourse in the writings of Luis de Carvajal and in Sor Juana's "Crisis de un sermon".
No full textThe purpose of this project is to look for traces of inquisitorial ideology as well as resistance to the Inquisition itself in theological texts by two subaltern writers in colonial Mexico: Luis de Carvajal as a crypto-Jew in a Catholic empire, and Sor Juana as a woman theologian in a male-dominated church.In the first chapter, I give a brief overview of the history of medieval Inquisitions, through the founding of the Spanish Inquisition in 1478, the reasons the Spanish Inquisition came to Latin America, and the goals of the Inquisition in Mexico.In chapter two, I explore the concept of an inquisitorial literary analysis, as well as controversies in Inquisition scholarship. I also analyze "El sacrificio de Isaac," a play written by an anonymous Franciscan in 1540 in an effort to evangelize the indigenous population of Tlaxcala, and which demonstrates an inquisitorial ideology.In chapter three, I examine the writings of Luis de Carvajal, a crypto-Jew who was executed by the Inquisition in 1595. Memorias, the letters of Luis de Carvajal, and his Testamento all show traces of inquisitorial ideology. Nonetheless, Carvajal manages to interpellate his inquisitors by reversing their own ideological tropes. Carvajal resists the Mexican Inquisition through his discursive strategies.In chapter four, I examine Crisis de un sermon by Sor Juana Ines de la Cruz, which is the text that provoked La carta de Sor Filotea de la Cruz and Sor Juana's Respuesta a Sor Filotea. One can see inquisitorial traces in Crisis de un sermon. In this text God is shown as jealous and does not permit competition, people are weak and sinful, there are performative aspects in God's examples, and punishment is a means of saving souls. Also, intentions are more important than acts. The texts examined here, especially Crisis de un sermon, demonstrate not only that Sor Juana thoroughly understood inquisitorial theology, but that she also possessed a clearly articulated fear of that institution. The Inquisition was an important subtext in the works of Sor Juana Ines de la Cruz.Thesis (Ph.D.)--The Ohio State University, 2002.School code: 0168
AHC interview with Harry Weiss.
No full textJune 27, 2002Harry Weiss was born in Prague in 1921. The family lived in Vienna at Lainzerstrasse 16 in the thirteenth district, where he went to elementary school, and later to "Gymnasium Fichtnergasse". From 1936 until 1938, he went to "Bundeslehr- und Versuchsanstallt fuer Textilindustrie", a textile school at Spengergassse in the 5th district. He left Vienna in 1938 for Prague, then returned to Vienna, after being arrested for being illegally in Prague, went to Paris, where he was interned in Stade de Colombes (the main stadium of the 1924 Sommer Olympics) and finally arrived in the US in January of 1940. He worked in the fiber and fabric business, and was a mediator and arbitrator.Austrian Heritage Collectio
Growing up in Germany.
No full textThe memoirs are a recorded document of an interview conducted in September 2002. Description of family background. Her father Fritz Opel was a journalist from a non-Jewish family, her mother Else, née Liechtenstein came from a large Jewish family in Berlin. Her father was killed shortly after her birth during World War One. Recollections of early childhood in Berlin, where Marianne and her older brother Fritz lived with their widowed mother in modest circumstances. Summer vaccations in the family’s country house in the Riesengebirge. Marianne attended a boarding school in Letzlingen. After her graduation she dismissed her dream to become a doctor and accepted a position as a secretary in order to help supporting her family. Rising of Nazi movement. Her brother was arrested for political activities and served three years in jail. After his release he immedeatly left Germany and escaped to Switzerland. Marianne received a permit as a domestic help for New Zealand and emigrated in 1939.Marianne Haiselden was born in 1914 in Paris, France, where her father, Fritz Opel, was a news correspondent. After her father’s death during World War One she lived with her widowed mother and brother in Berlin. In 1939 she emigrated to New Zealand.See also Haiselden Family Collection (AR 11105)GermanyChildhoodEducation, primary and secondary, 1918-1933Germany, history, 1918-1933Professions and occupations, domestic hel
Remembering Leo Baeck /
No full textMemories of Leo Baeck as a teacher in religious education in Duesseldorf high school 1906-1912Hermann O. Pineas (born in Duesseldorf in 1892) was a neurologist at the Jewish hospital in Berlin between 1939 and 1943. He left Berlin in 1943 for Vienna. He survived the last war years under false identity papers in Memmingen (Bavaria), assisted by members of the "Bekennende Kirche". Pineas emigrated to the USA in 1945.The complete original text may be found in ME 502
Nicht nur an das Furchtbarste erinnern, sondern auch an das Fruchtbare : Das Leo Baeck Archiv im Juedischen Museum Berlin hat seine Arbeit aufgenommen.
No full textRadio talk about the opening of the Berlin branch of the Leo Baeck Institute Archives at the Juedisches Museum, BerlinMr. Dambitsch, DavidMay 3, 2002, 3:50 P
Exemplarity and chosenness: Rosenzweig and Derrida on the nation of philosophy.
No full textThis dissertation is on the one hand a study of the philosophy of Jacques Derrida: It traces an aspect of Derrida's thought---his interest in philosophy's relationship to its specific cultural instantiations---from his earliest work on Husserlian phenomenology to his most recent writings. I particularly emphasize Derrida's explorations into the philosophical significance of assertions of national identity in the seminar cycle he conducted from 1984 to 1988 under the heading "philosophical nationality" and in a number of publications that can be seen as growing out of that project. These writings explore what he terms the "exemplary" structure of discourses of national affirmation---their quality of asserting the most universal, "philosophical" values in the name of the most particular national, cultural, or linguistic entities. I show that this elaboration of a theory of "exemplarism" is continuous with an ongoing preoccupation in Derrida's work with the question of how to account for philosophy's cultural determinations without giving up on its universalist aims---that is, without succumbing to a cultural relativism. Further, I discuss the ethical dimension of the problematic of "philosophical nationality" in view of Derrida's ongoing engagement with the philosophy of Emmanuel Levinas. In view of the prominent place of German-Jewish authors in the "philosophical nationality" corpus and of reflections on Jewishness in his considerations of universality and particularity, this dissertation pairs Derrida's philosophy with that of Franz Rosenzweig (which was also a primary influence on Levinas), who developed a theory of Judaism for which election is essential, and who understands this Jewish chosenness in an "exemplarist" sense: in terms of the Jews' role in a universal human history. Drawing in part on his reception of the philosophy of Hermann Cohen, I present Rosenzweig's theories of Judaism, translation, and time and history as both serving to illuminate, and as illuminated by, Derrida's writing on the problem of particularity and universality for philosophy, and on questions relating to the Judaic.Thesis (Ph.D.)--The Johns Hopkins University, 2002.School code: 0098