Surviving the Holocaust is a compelling sociological account of two brothers who survived the Holocaust in Nazi-occupied Poland. One brother, the author's father, endured several concentration camps, including the infamous camp at Auschwitz, as well as a horrific winter death march; while the other brother, the author's uncle, survived outside the camps by passing as a Catholic among anti-Semitic Poles, including a group of anti-Nazi Polish Partisans, eventually becoming an officer in the Soviet army.

As an exemplary "theorized life history," Surviving the Holocaust applies concepts from life course theory to interpret the trajectories of the brothers' lives, enhancing this approach with insights from agency-structure and collective memory theory. Challenging the conventional wisdom that survival was simply a matter of luck, it highlights the prewar experiences, agentive decision-making and risk-taking, and collective networks that helped the brothers elude the death grip of the Nazi regime. Surviving the Holocaust also shows how one family's memory of the Holocaust is commingled with the memories of larger collectivities, including nations-states and their institutions, and how the memories of individual survivors are infused with collective symbolic meaning.

Surviving the Holocaust is a compelling sociological account of two brothers who survived the Holocaust in Nazi-occupied Poland. One brother, the author s father, endured several concentration camps, including the infamous camp at Auschwitz, as well as a horrific winter death march; while the other brother, the author s uncle, survived outside the camps by passing as a Catholic among anti-Semitic Poles, including a group of anti-Nazi Polish Partisans, eventually becoming an officer in the Soviet army.

As an exemplary "theorized life history," Surviving the Holocaust applies concepts from life course theory to interpret the trajectories of the brothers lives, enhancing this approach with insights from agency-structure and collective memory theory. Challenging the conventional wisdom that survival was simply a matter of luck, it highlights the prewar experiences, agentive decision-making and risk-taking, and collective networks that helped the brothers elude the death grip of the Nazi regime. Surviving the Holocaust also shows how one family s memory of the Holocaust is commingled with the memories of larger collectivities, including nations-states and their institutions, and how the memories of individual survivors are infused with collective symbolic meaning.

Set within the context of the political and ideological developments of the time, History vs. Apologetics examines the role played by the Catholic Church in the rise and consolidation of the Third Reich and in particular with regard to the Nazi persecution of the Jews. Distanced in the beginning, the Catholic Church and the Nazi party drew closer as Hitler's popularity increased. At the ratification of the Concordat in Rome, a commitment not to interfere with the Nazis' "Final Solution" to the "Jewish Question" was traded for a verbal promise from Berlin to exclude the baptized converts. While the Nazi government violated the Concordat at every turn, the Church kept zealously its promise. Pope Pius XII never mentioned the persecuted Jews by name and denied any knowledge of the annihilation of the Jews. Even after the war, Pius XII refused to condemn anti-Semitism and Germany's role in the Holocaust. Instead, the Vatican engaged in the protection of genocide perpetrators and assisted in their mass escape. David Cymet's comprehensive critical analysis of the polemical literature on the topic makes it possible to separate legitimate history from apologetic allegations and misrepresentations, bringing to light key elements of Church policy that is intentionally misinterpreted by apologists. By surveying the Church's policy from just before the rise of Nazism to the present, Cymet demonstrates how the Nazis were able to turn the Catholic Church into their ally in their war against the Jews.

In To Be an Actress, Nava Shean tells about her life on the stage: from children's theater in Prague to traveling theater in the Czech countryside, to performances of prisoners in Terezin concentration camp, to Israel's national theater, Munich State theater, and her one-woman shows. The common theme that runs through the memoir is Ms. Shean's passion for the theater and her dedication to acting despite excruciating circumstances. The memoir provides first-hand account of life in Terezin concentration camp and the incredible artistic activity under the shadow of the transports to the death camps. It also portrays the author's reconnection with her Jewish heritage against the background of her family's assimilation. Upon her arrival in Israel in 1948, Ms. Shean took part in the development of the Israeli theater, an alliance that continued into the 1980s and culminated in her one-woman show Requiem in Terezin.

This heart-stopping story of a young girl hiding from the Nazis is based on Clara Kramer's diary from her years surviving in an underground bunker with seventeen other people.

Clara Kramer was a typical Polish Jewish teenager from a small town at the outbreak of the Second World War. When the Germans invaded, Clara's family was taken in by the Becks, a Volksdeutsch (ethnically German) family from their town. Mr. Beck was known to be an alcoholic, a womanizer, and a vocal anti-Semite. His wife had worked as Clara's family's housekeeper. But on hearing that Jewish families were being led into the woods and shot, Beck sheltered the Kramers and two other Jewish families.

In all, eighteen people lived in a bunker dug out of the Becks' basement. Fifteen-year-old Clara kept a diary during the twenty terrifying months she was in hiding, writing down details of their unpredictable life, from the house's catching fire to Beck's affair with Clara's neighbor; the nightly SS drinking sessions in the room above to the small pleasure of a shared Christmas carp.Against all odds, Clara lived to tell her story, and her diary is now part of the permanent collection of the Holocaust Museum in Washington, D.C.

Irene Levin Berman was born, raised, and educated in Norway. Her first conscious recollection of life goes back to 1942, when as a young child she escaped to Sweden, a neutral country during World War II, to avoid annihilation. Germany had invaded Norway and the persecution of two thousand Norwegian Jews had begun. Seven members of her father's family were among the seven hundred and seventy-one unfortunate persons who were deported and sent to Auschwitz. In 2005, Irene was forced to examine the label of being a Holocaust survivor. Her strong dual identity as a Norwegian and a Jew led her to explore previously unopened doors in her mind. This is not a narrative of the Holocaust alone, but the remembrance of growing up Jewish in Norway during and after WWII. In addition to the richness of both her Norwegian and Jewish cultures, she ultimately acquired yet another identity as an American.

Irene Levin Berman was born, raised, and educated in Norway. Her first conscious recollection of life goes back to 1942, when as a young child she escaped to Sweden, a neutral country during World War II, to avoid annihilation. Germany had invaded Norway and the persecution of two thousand Norwegian Jews had begun. Seven members of her father's family were among the seven hundred and seventy-one unfortunate persons who were deported and sent to Auschwitz. In 2005, Irene was forced to examine the label of being a Holocaust survivor. Her strong dual identity as a Norwegian and a Jew led her to explore previously unopened doors in her mind. This is not a narrative of the Holocaust alone, but the remembrance of growing up Jewish in Norway during and after WWII. In addition to the richness of both her Norwegian and Jewish cultures, she ultimately acquired yet another identity as an American.

The War Came to Me is a testament to the many persons throughout Europe that risked their lives to save Jews from the extermination effort by the Nazis. This book tells the story of the courageous and compassionate Dutch citizens who helped two young Austrian sisters avoid deportation to the death camps where they almost certainly would have perished. The sisters, Eva and Ruth, were sent by their parents to the Netherlands in order to escape the increasing persecution of Jews in their homeland. They would endure years of separation from their parents and each other, before the family was eventually reunited. Through the daring efforts of these Dutch families, Eva and Ruth were able to escape Nazi persecution and survive the war. Their story serves as a reminder that the best of humanity can be discovered even in the darkest of times.

Jewish Responses to Persecution, 1933 1946 offers a new perspective on Holocaust history by presenting documentation that describes the manifestations and meanings of Nazi Germany's "final solution" from the Jewish perspective. This first volume, taking us from Hitler's rise to power through the aftermath of Kristallnacht, vividly reveals the increasing devastation and confusion wrought in Jewish communities in and beyond Germany at the time. Numerous period photos, documents, and annotations make this unique series an invaluable research and teaching tool. Co-published with the United States Holocaust Memorial Museum.

The notorious concentration camp system was a central pillar of the Third Reich, supporting the Nazi war against political, racial and social outsiders whilst also intimidating the population at large. Established during the first months of the Nazi dictatorship in 1933, several million men, women and children of many nationalities had been incarcerated in the camps by the end of the Second World War. At least two million lost their lives. This comprehensive volume offers the first overview of the recent scholarship that has changed the way the camps are studied over the last two decades. Written by an international team of experts, the book covers such topics as the earliest camps; social life, work and personnel in the camps; the public face of the camps; issues of gender and commemoration; and the relationship between concentration camps and the Final Solution. The book provides a comprehensive introduction to the current historiography of the camps, highlighting the key conclusions that have been made, commenting on continuing areas of debate, and suggesting possible directions for future research.

In this "engrossing peek into a little-known chapter of World War II, and one family's harrowing tale of finding the lost pieces of its own history" (Karen Abbott, New York Times bestselling author of Liar Temptress Solider Spy), a woman sets out to track down the descendants of the Jewish family her grandmother helped hide seventy years earlier. Yvette Manessis Corporon grew up listening to her grandmother's stories about how the people of the small Greek island Erikousa hid a Jewish family--a tailor named Savvas and his daughters--from the Nazis during World War II. Nearly 2,000 Jews from that area died in the concentration camps, but even though everyone on Erikousa knew Savvas and his family were hiding on the island, no one ever gave them up, and the family survived the war. Years later, Yvette couldn't get the story of the Jewish tailor out of her head. She decided to track down the man's descendants--and eventually found them in Israel. Their tearful reunion was proof to her that evil doesn't always win. But just days after she made the connection, her cousin's child was gunned down in a parking lot in Kansas, a victim of a Neo-Nazi out to inflict as much harm as he could. Despite her best hopes, she was forced to confront the fact that seventy years after the Nazis were defeated, remainders of their hateful legacy still linger today. As Yvette and her family wrestled with the tragedy in their own lives, the lessons she learned from the survivors of the Holocaust helped her confront and make sense of the present. In beautiful interweaving storylines, the past and present come together in a nuanced, heartfelt "story of compassion and collective resistance" with "undeniable emotional power" (Kirkus Reviews).

This book introduces the first sustained analysis of the idea that the Holocaust constitutes a tension between moral complexity and moral enormity. A great deal has been written in regards to the Holocaust as a powerful symbol, perhaps as the quintessential symbol of moral enormity in the modern era. Less has been said about the human experiences and events of the Holocaust as embodying moral complexity. The author examines those tensions, in part by exploring the categories of victims, bystanders and perpetrators, and suggests novel ways for how we may come to understand the moral landscape of the Holocaust.

Salvage Poetics: Post-Holocaust American Jewish Folk Ethnographies explores how American Jewish post-Holocaust writers, scholars, and editors adapted pre-Holocaust works, such as Yiddish fiction and documentary photography, for popular consumption by American Jews in the post-Holocaust decades. These texts, Jelen argues, served to help clarify the role of East European Jewish identity in the construction of a post-Holocaust American one. In her analysis of a variety of "hybrid" texts-those that exist on the border between ethnography and art-Jelen traces the gradual shift from verbal to visual Jewish literacy among Jewish Americans after the Holocaust. S. Ansky's ethnographic expedition (1912-1914) and Martin Buber's adaptation and compilation of Hasidic tales (1906-1935) are presented as a means of contextualizing the role of an ethnographic consciousness in modern Jewish experience and the way in which literary adaptations and mediations create opportunities for the creation of folk ethnographic hybrid texts. Salvage Poetics looks at classical texts of the American Jewish experience in the second half of the twentieth century, such as Maurice Samuel's The World of Sholem Aleichem (1944), Abraham Joshua Heschel's The Earth Is the Lord's (1950), Elizabeth Herzog and Mark Zborowski's Life Is with People (1952), Lucy Dawidowicz's The Golden Tradition (1967), and Roman Vishniac's A Vanished World (1983), alongside other texts that consider the symbiotic relationship between pre-Holocaust aesthetic artifacts and their postwar reframings and reconsiderations. Salvage Poetics is particularly attentive to how literary scholars deploy the notion of "ethnography" in their readings of literature in languages and/or cultures that are considered "dead" or "dying" and how their definition of an "ethnographic" literary text speaks to and enhance the scientific discipline of ethnography. This book makes a fresh contribution to the fields of American Jewish cultural and literary studies and art history.

The new edition of this market-leading textbook includes a revised introduction and updated chapters with new research and insights. Four new case studies of twenty-first-century genocides bring this horrific history up to the present moment: the genocide perpetrated by the government during Argentina's "Dirty War," the genocide of the Yazidis by the Islamic State of Iraq and Syria (ISIS), genocidal violence against the Rohingya in Myanmar, and China's genocide of the Uyghurs. Powerful survivor testimonies bring the essays to life and help readers grapple with the difficult lessons presented throughout the book.

In essays written specifically for this volume, distinguished contributors assess highly charged and fundamental questions about the Holocaust: Is it unique? How can it be compared with other instances of genocide? What constitutes genocide, and how should the international community respond? On one side of the dispute are those who fear that if the Holocaust is seen as the worst case of genocide ever, its character will diminish the sufferings of other persecuted groups. On the other side are those who argue that unless the Holocaust's uniqueness is established, the inevitable tendency will be to diminish its abiding significance. The editor's introductions provide the contextual considerations for understanding this multidimensional dispute and suggest that there are universal lessons to be learned from studying the Holocaust. The third edition brings this volume up to date and includes new readings on the Cambodian and Rwandan genocides, common themes in genocide ideologies, and Iran's reaction to the Holocaust. In a world where genocide persists and the global community continues to struggle with the implications of international crime, prosecution, justice, atonement, reparation, and healing, the issues addressed in this book are as relevant as ever.

The Boy Who Lost His Birthday is the uplifting story of one man's journey from boyhood in rural Hungary to triumph over oppression during the Holocaust and finally to a role as a spiritual leader in America. Rabbi Laszlo Berkowits' compelling memoir recounts his happy childhood memories in Derecske, Hungary where he was a member of a thriving Jewish community and aspired to become a cantor. Stricken with wartime poverty, Berkowits and his father left their home and family behind to seek work in Budapest. It was there that they were rounded up with other Budapest Jews and shipped by sealed train to Auschwitz in the summer of 1944. Berkowits vividly narrates his treacherous experience as a sixteen year-old boy surviving in the notorious Nazi concentration camp until its liberation by American troops. After recovery in Sweden, Berkowits immigrated to America were he completed his education, joined the United States Army, and became a chaplain's assistant. After leaving the Army, he undertook graduate study at Hebrew Union College, married, and became the founding rabbi of the largest Jewish congregation in Virginia, Temple Rodef Shalom. Berkowits' story shows that he emerged victorious over deprivation, cruelty, and tragedy to become an exemplar of American success.

The Boy Who Lost His Birthday is the uplifting story of one man's journey from boyhood in rural Hungary to triumph over oppression during the Holocaust and finally to a role as a spiritual leader in America. Rabbi Laszlo Berkowits' compelling memoir recounts his happy childhood memories in Derecske, Hungary where he was a member of a thriving Jewish community and aspired to become a cantor. Stricken with wartime poverty, Berkowits and his father left their home and family behind to seek work in Budapest. It was there that they were rounded up with other Budapest Jews and shipped by sealed train to Auschwitz in the summer of 1944. Berkowits vividly narrates his treacherous experience as a sixteen year-old boy surviving in the notorious Nazi concentration camp until its liberation by American troops. After recovery in Sweden, Berkowits immigrated to America were he completed his education, joined the United States Army, and became a chaplain's assistant. After leaving the Army, he undertook graduate study at Hebrew Union College, married, and became the founding rabbi of the largest Jewish congregation in Virginia, Temple Rodef Shalom. Berkowits' story shows that he emerged victorious over deprivation, cruelty, and tragedy to become an exemplar of American success.

"Arrows in the Dark "recounts and analyzes the many efforts of aid and rescue made by the Jewish community of Palestine--the Yishuv--to provide assistance to European Jews facing annihilation by the Nazis. Tuvia Friling provides a detailed account of the activities carried out at the behest of David Ben-Gurion and the Yishuv leadership, from daring attempts to extract Jews from Nazi-occupied territory, to proposals for direct negotiations with the Nazis. Through its rich array of detail and primary documentation, this book shows the wide scope and complexity of Yishuv activity at this time, refuting the idea that Ben-Gurion and the Yishuv ignored the plight of European Jews during the Holocaust.

For centuries Jewish shtetls were an active part of Belarusian life; today, they are gone. The Belarusian Shtetl is a landmark volume which offers, for the first time in English, an illuminating look at the shtetls' histories, the lives lived and lost in them, and the memories, records, and physical traces of these communities that remain today. Since 2012, under the auspices of the Sefer Center for University Teaching of Jewish Civilization, teams of scholars and students from many different disciplines have returned to the sites of former Jewish shtetls in Belarus to reconstruct their past. These researchers have interviewed a wide range of both Jews and non-Jews to find and document traces of Shtetl history, to gain insights into community memories, and to discover surviving markers of identity and ethnic affiliation. In the process, they have also unearthed evidence from old cemeteries and prewar houses and the stories behind memorials erected for Holocaust victims. Drawing on the wealth of information these researchers have gathered, The Belarusian Shtetl creates compelling and richly textured portraits of the histories and everyday lives of each shtetl. Important for scholars and accessible to the public, these portraits set out to return the Jewish shtetls to their rightful places of prominence in the histories and legacies of Belarus.

As William Roth was taking his first steps, members of his family were caught up in the Nazi Holocaust. At age eight, he began to manifest the symptoms of dystonia, a neurological disease characterized by severe movement disorders. And at age forty-seven, he was diagnosed with squamous cell carcinoma of the tonsil, a cancer that would prove as invasive as his genetic disease and as dreadful as his social persecution.Today, at age 65, Roth is more than a survivor. Mobilizing his courage to spearhead the discipline of disability studies, be active in the Disability Rights Movement, influence government policy toward disability, and found the non-profit Center for Computing and Disability, Roth used his own disability to change the life of disabled people in America. This, his memoir, is the story of three intertwined narratives and the miraculous success that one man carved from them.

Our Only Hope is based on correspondence between Eddie Weisz, a German Jew who emigrated to the U.S. in 1938, and his family (father, mother, and brother) who remained behind, first in Berlin and then Prague. Like many German Jewish families, Eddie's parents sent their eldest child to America hoping that he could pave the way for the rest of the family to follow. The story is a deeply personal account of how the Nazi phenomenon affected a single family. It gives voice to victims of the Holocaust, people whose experiences are typically told through the eyes of survivors and perpetrators. Through this narrative, Our Only Hope illuminates an ironic and tragic dualism: the steady deterioration of life's circumstances for the Weisz family that is left behind, countered by the transformation of Eddie Weisz into an independent adult and American citizen.

Over the centuries, New Testament texts have often been read in ways that reflect and encourage anti-Semitism. For example, the parable of the "wicked husbandmen," who kill the son of their landlord in order to seize the land, has been used to blame the Jews for the death of Christ. Since the Holocaust, Christian scholars have increasingly recognized and rejected this inheritance. In Parables for Our Time Tania Oldenhage seeks to fashion a biblical hermeneutics that consciously works with memories of the Holocaust.

New Testament scholars have not directly confronted the horror of Nazi crimes, Oldenhage argues, but their work has nonetheless been deeply affected by the events of the Holocaust. By placing twentieth-century biblical scholarship within its specific historical and cultural contexts, she is able to trace the process by which the Holocaust gradually moved into the collective consciousness of New Testament scholars, both in Germany and in the United States. Her focus is on the scholarly interpretation of the parables of Jesus. She sets the stage with the work of Wolfgang Harnisch who exemplifies the problems surrounding Holocaust remembrance in the Germany of the 1980s and 1990s. She then turns to Joachim Jeremias's eminent work on the parables, first published in 1947. Jeremias's anti-Jewish rhetoric, she argues, should be understood not only as a perpetuation of an age-old interpretive pattern, but as representative of German difficulties in responding to the Holocaust immediately after the war. Oldenhage goes on to explore the way in which Jeremias's approach was challenged by biblical scholars in the U.S. during the 1970s. In particular, she examines the turn to literature and literary theory exemplified in the works of John Dominic Crossan and Paul Ricoeur. Nazi atrocities became part of the cultural reservoir from which Crossan and Ricoeur drew, she shows, although they never engaged with the historical facts of the Holocaust. In conclusion, Oldenhage offers her own reading of the parable of the wicked husbandmen, demonstrating how the turn from historical to literary criticism opens up the text to interpretation in light of the Holocaust. If the parables are to be meaningful in our time, she contends, we must take account of the troubling resonances between these ancient Christian stories and the atrocities of Auschwitz.

How is it possible, after the Shoah, to declare one's faith in the God of Israel? Breaking the Tablets is David Weiss Halivni's eloquent and insightful response to this question. Halivni, Auschwitz survivor and one of the greatest Talmudic scholars of the past century, declares that at this time of God's near absence, Jews can still observe the words of the Torah and pray for God to come near again. Jews must continue to study the classic texts of rabbinic Judaism but now with greater humility, recognizing that even the greatest religious leaders and thinkers interpret these texts only as mere people, prone to human error. Breaking the Tablets is important reading for anyone who feels burdened by the question of how it is possible to believe in God and practice their religion.