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Waronker 88
No full textDigital imageJay Waronker is an architect and a professor of architecture in the United States, educated at Cornell, Harvard, and the University of Michigan. His paintings and scholarship focus on the synagogues and Jewish architecture of the Indian subcontinent and sub-Saharan Africa, including synagogues found in Zimbabwe, South Africa, Mozambique, and Ethiopia
AHC interview with Brigitte Wachs.
No full textSep. 10, 2008Brigitte Wachs née Welisch was born on Oct. 12, 1932 in Graz, Austria, the daughter of Albert Welisch and his wife Margarete, née Loewy. In 1938 she, her parents, and the family of her uncle, Rudolf Welisch, escaped via Italy to Manila in the Philippines. She went to school there and experienced the Japanese occupation of the Philippines until the liberation by the US army. In 1948 the family immigrated to the United States, arriving in San Francisco, but moving immediately to New York City. Brigitte Wachs studied art in New York and worked as a textile designer. She retired in Englishtown, New Jersey as a mother of five and a grandmother of ten.Austrian Heritage Collectio
Ambivalence toward Christianity in the Kabbalah of Abraham Abulafia.
No full textThis dissertation is devoted to an investigation of the conflicted attitude toward Christianity demonstrable in the writings of the kabbalist Abraham Abulafia (1240--ca. 1291). Abulafia's hostility toward Christianity is explicit and emphatic. He partakes of most of the polemical arguments raised against Christians by the fellow Jews of his day. On the other hand, Abulafia's absorption of Christian doctrines is equally clear and central. In fact, Abulafia goes beyond this absorption of doctrine to accord a place of key importance in his own messianic self-conception to the figure of Jesus. The latter Abulafia viewed as the transgressive element within his own inner psyche. Abulafia, in kind with many of the kabbalists of his day, viewed Jesus as the epitome of idolatry, and he discusses the extent to which this inner idolatrous element tempted him. For Abulafia, the threat of such temptations manifested itself in the form of demons. These, by his own testimony, dogged him as he sought to commune with the Active Intellect. We will explore the fashion in which these demons embodied Abulafia's powerful attraction to Christianity. The latter Abulafia characterizes as the forbidden feminine element, while the demons poised against him threatened Abulafia with emasculation. The implications of Abulafia's attitudes toward Christianity lend themselves to psychoanalytic investigation. Abulafia's ambivalent feelings toward Christianity ran to the core of his psyche, providing the subtext for his mystical doctrine and sense of his own messianic mission and demonstrating the role of the forbidden other in the construction of self. Abulafia, in his mystical thought and practice, seeks to subsume Christian influences within a synthetic whole. By such means he intended to overcome the self-other dichotomy, with redemptive consequences.Thesis (Ph.D.)--New York University, 2008.School code: 0146
Estranged bedfellows: German-Jewish love stories in contemporary German literature and film.
No full textThis dissertation is a survey and analysis of German-Jewish love stories, defined as romantic entanglements between Jewish and non-Jewish German characters, in German literature and film from the 1980s to the 21st century. Breaking a long-standing taboo on German-Jewish relationships since the Holocaust, there is a spate of such love stories from the late 1980s onward. These works bring together members of these estranged groups to spin out the consequences, and this project investigates them as case studies that imagine and comment on German-Jewish relations today.Post-Holocaust relations between Jews and non-Jewish Germans have often been described as a negative symbiosis. The works in Chapter One ( Rubinsteins Versteigerung, "Aus Dresden ein Brief," Eine Liebe aus nichts, and Abschied von Jerusalem) reinforce this description, as the German-Jewish couples are connected yet divided by the legacy of the Holocaust. Similarly, Die Haut retten and "Die Beschneidung" (Chapter Two) reflect doubt about the ability for Jews and non-Jewish Germans to connect, but introduce non-Jewish German protagonists who disassociate themselves from Nazism and/or a negative German identity. The films of Chapter Three (Comedian Harmonists, Aimee & Jaguar, Viehjude Levi, Rosenstrasse) seek to bridge the divide between Jewish and non-Jewish Germans. They portray individual German exceptions to Nazism through sympathetic female German partners romantically involved with Jews. Works in Chapter Four (Das judische Begrabnis, Schalom meine Liebe, Eduards Heimkehr) likewise disassociate German lovers from perpetration. These works suggest that positive German-Jewish relationships are possible by finding exceptions to perpetration. In Chapter Five, texts ("Harlem Holocaust," "Finkelsteins Finger," Deutsche Einheit) revolve around sexual encounters in which both partners manipulate the Holocaust legacy, indicating unfinished business between the two groups. German and Jewish characters' self-serving behaviors alike are parodied, and this evenly balanced and satirical treatment shifts the focus away from "good" or "guilty" characters toward criticism of the unproductive roles the Holocaust legacy has spawned.This dissertation traces the development of German-Jewish relationship from estranged bedfellows to complicated companions after the Holocaust. It links these changes to gender and normalization discourses, arguing that more "normalized" relations mainly occur between female non-Jewish German and male Jewish characters.Thesis (Ph.D.)--University of Cincinnati, 2008.School code: 0045
[Kristallnacht Commemoration : November 2, 2008.].
No full textPamphlet for the 70 year commemoration of Kristallnacht, honoring the following individuals: Elizabeth Bergstein; Hella
Hammelbacker; Frank Harris; Helen Kober; Max Liebmann; Erika Teutsch; Margit UlrichBlue Card, Inc is an organization that offers financial support for Holocaust victims living beneath the poverty line
in the United States.Processed for digitizatio
Estranged bedfellows: German-Jewish love stories in contemporary German literature and film.
No full textThis dissertation is a survey and analysis of German-Jewish love stories, defined as romantic entanglements between Jewish and non-Jewish German characters, in German literature and film from the 1980s to the 21st century. Breaking a long-standing taboo on German-Jewish relationships since the Holocaust, there is a spate of such love stories from the late 1980s onward. These works bring together members of these estranged groups to spin out the consequences, and this project investigates them as case studies that imagine and comment on German-Jewish relations today.Post-Holocaust relations between Jews and non-Jewish Germans have often been described as a negative symbiosis. The works in Chapter One ( Rubinsteins Versteigerung, "Aus Dresden ein Brief," Eine Liebe aus nichts, and Abschied von Jerusalem) reinforce this description, as the German-Jewish couples are connected yet divided by the legacy of the Holocaust. Similarly, Die Haut retten and "Die Beschneidung" (Chapter Two) reflect doubt about the ability for Jews and non-Jewish Germans to connect, but introduce non-Jewish German protagonists who disassociate themselves from Nazism and/or a negative German identity. The films of Chapter Three (Comedian Harmonists, Aimee & Jaguar, Viehjude Levi, Rosenstrasse) seek to bridge the divide between Jewish and non-Jewish Germans. They portray individual German exceptions to Nazism through sympathetic female German partners romantically involved with Jews. Works in Chapter Four (Das judische Begrabnis, Schalom meine Liebe, Eduards Heimkehr) likewise disassociate German lovers from perpetration. These works suggest that positive German-Jewish relationships are possible by finding exceptions to perpetration. In Chapter Five, texts ("Harlem Holocaust," "Finkelsteins Finger," Deutsche Einheit) revolve around sexual encounters in which both partners manipulate the Holocaust legacy, indicating unfinished business between the two groups. German and Jewish characters' self-serving behaviors alike are parodied, and this evenly balanced and satirical treatment shifts the focus away from "good" or "guilty" characters toward criticism of the unproductive roles the Holocaust legacy has spawned.This dissertation traces the development of German-Jewish relationship from estranged bedfellows to complicated companions after the Holocaust. It links these changes to gender and normalization discourses, arguing that more "normalized" relations mainly occur between female non-Jewish German and male Jewish characters.Thesis (Ph.D.)--University of Cincinnati, 2008.School code: 0045
AHC interview with Dolph Wettreich.
No full textSeptember 8, 2008Dolph (Adolf) Wettreich was born on June 20, 1924 in Vienna, Austria. In 1938 he went to England with the help of Kindertransport, and his parents joined him shortly after. As a German refugee he had to explain himself in front of an English tribunal as a possible spy, and he was interned as an “Enemy Alien”. Eventually, his mother was able to obtain immigration papers for the United States. Dolph Wettreich enlisted in the army and was stationed in North Africa. After his return in 1946 he worked in his mother’s company, which he eventually took over. He was very active in Jewish community life in New Jersey, where he met his future wife.Austrian Heritage Collectio
AHC interview with John H. Fisher.
No full textJohn Fisher was born on July 27, 1909, as Hans Fischer in Vienna, Austria, where he lived at Wallenstein Str. 64. He was active in a local soccer team, and worked at “MJR“ (Metallwarenfabrik Josef Rosental) in the 20th District (Donaueschingen Strasse). In the first days after the “Anschluss“ he was arrested and imprisoned at Karajangasse Sammellager, where he was held for three months, before being transferred to the Landesgericht prison. After his release, he escaped in September 1938, but was again interned in France, at Camp les Milles, until he could finally reach the USA in February 1940. John Fisher was recruited by the army in July 1945, and was sent to Europe as a translator. He later worked as sales representative and finally settled in an elderly home in Deerfield Beach, FL. He was married to the piano teacher Margaret Fisher, née Chiger, also from Vienna.Austrian Heritage Collectio
AHC interview with George H. Strauss.
No full textMay 31, 2008Hans Georg Strauss was born 1924 in Vienna, Austria, where he grew up in its III. District (Vordere Zollamtsstrasse). His father, who had served in World War I worked in the grain trade. After the 'Anschluss' Strauss' parents realized that the family had to emigrate. They went to Belgium and from there to the United States, where the family arrived in January of 1939. George Strauss finished his schooling in New York, and in 1943 he was drafted into the US Army. He was sent to England, France and later on to Japan. When World War II ended, he settled in the Washington, DC area and continued working for the military.Austrian Heritage Collectio
Waronker 72
No full textDigital imageJay Waronker is an architect and a professor of architecture in the United States, educated at Cornell, Harvard, and the University of Michigan. His paintings and scholarship focus on the synagogues and Jewish architecture of the Indian subcontinent and sub-Saharan Africa, including synagogues found in Zimbabwe, South Africa, Mozambique, and Ethiopia