Alumni, Current Students, Holocaust Education, Holocaust Internship, Internships

Cohort V Student reflects on her year in the Weiss-Livnat International MA Program in Holocaust Studies

Mallory

Cohort V Student Mallory

It has already been a month since we said goodbye to Cohort V. Our student Mallory reflects on her life changing year, shares her plans for the future, and gives advice for the students of Cohort VI, who we have the pleasure of welcoming to Haifa later this month.

What were some of your highlights from the past year?

Highlights from the past year circled around learning from the wonderful professors who are instrumental in the field of the Holocaust. Every single professor has a unique teaching style and they all have their own niche. I can only wish we had more time with them! Another major highlight was to see classmates grow into colleagues. Meaning, I look forward to the next few years, staying in touch to learn who earned what job position, or doctorate, or where they will be speaking next – or, how I can get an advanced copy of their amazing book or article! I am certain there are some of us who, because of the education we received at Haifa, will contribute greatly to the new generation of Holocaust academics. We have experienced something special and I think that experience will sustain for years to come.

What impact has the Weiss-Livnat International MA Program in Holocaust Studies had on your life?

The impact of this Program will continue to reverberate in my life for years to come but for now, the greatest impact has been the chance to grow as an academic with those interested in this field. The discussions in and out of class were thought provoking and unique. Moreover, the networking and introduction to possibilities that extend beyond the classroom such as internships and fellowships are the start to my academic career, and a strong one at that. It is only through the Program that such a firm foundation could have been built.

What advice do you have for the students of Cohort VI and beyond?

Seek out, and take advantage of, every opportunity beyond the classroom hours. The professors have dedicated office time, are responsive to email, and will help you flourish in your writing and thinking more than you could imagine. Additionally, the internships and fellowships that are granted exclusively to us are incredible – APPLY! More practically, find a study schedule and stick to it, but remember that you’re in a once in a lifetime opportunity both academically – and geographically! Study, but travel, too. That said, don’t forget why you’re here. You wanted to earn a degree – so earn it. Do the homework, contribute to class dialogue, and enjoy your time. (But definitely travel.)

What are your plans for the future?

My only aim is to finish my thesis. I think once I find myself close to completing that goal, more opportunities and ideas will crop up. In the meantime, it’s research, research, and writing!


Interested in applying for our MA in Holocaust Studies Program?  You can find the application and more information at our website

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Current Students, Eritrean refugees, Genocide Studies, Holocaust Movies, Research Forum, Uncategorized

Cohort V Student shares thoughts on “Sound of Torture” and her decision to study the Holocaust

 

The following is written by Cohort V student Eugenia Mihalcea:

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Eugenia Mihalcea   

The documentary Sound of Torture (2013) written and directed by the Israeli filmmaker Keren Shavo, screened in one of the last Research Forum classes, might have many unspoken things. The director chose to follow the Eritrean radio host and human rights activist Meron Estefanos as she reports on Eritrean refugees who have been captured in Sudan while migrating across the Sinai Peninsula into Israel. Keren Shavo does not address the problem of the Israeli official approach to the Eritreans or to refugees in general, or the criminality in the southern part of Tel Aviv. On the other hand, the documentary reminded me why I chose for research the Holocaust.

In order to explain this, I will tell a story. A few years ago, I came to Israel as a young BA student to learn Hebrew. We were five colleagues from Bucharest willing to learn Hebrew better but also to visit and explore Israel a little bit. One day we went to Tel Aviv, to the beach, we enjoyed the sun, the sea, the sunset. We were staying in Jerusalem, so at some point we realized that we need to go back by bus. We asked around and people guided us to a bus station in the southern part of Tel Aviv. We knew nothing about the Eritrean neighbourhood. We just walked in the dark to the bus station. Until we reached what we imagined is Africa – as Maron said in the documentary. But we did not feel joy and happiness as Maron did. We felt fear. We were afraid. I was afraid of the unknown and unfamiliar people walking around without purpose. I was afraid of their music, of their houses with the doors wide open, of their language I could not understand. I knew nothing. I did not see them as people, as individuals. I saw them as Africans. I was using racial denominations when thinking about them and this was beyond my rational mind.

After almost one year in the International MA program, after exploring other genocides as part of different courses I took, and last but not least, after seeing the abovementioned movie, I can say that engaging in Holocaust Studies is not only about research.

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Unknown people in an unfamiliar environment, speaking a strange language, not having enough food, enough money, living like in a ghetto. Sound familiar? They could be the Eritreans in the south of Tel Aviv. They could be the African refugees living in different European countries nowadays. They could be the Muslims in Western Europe. They were the Jews during the Holocaust.

It is a pattern and even if the planned idea is not to compare, this pattern can be helpful in understanding that every, but every person has a story. And we just need the patience to listen to it.


Interested in applying for our MA in Holocaust Studies Program?  You can find the application and more information at our website

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Holocaust Movies, Research Forum

Hilla Medalia on her film “Numbered”

IMG_4002Producer, Hilla Medalia, shared at a Research Forum about her film Numbered. The film is about survivors in Israel that still bear their numbers from Auschwitz. It’s focused on the effect of their numbers on a personal level and their relationship with their numbers. Some say they cannot remember their number, even though it’s tattooed on them, maybe they’re suppressing traumatic memories. Most agreed that they want to hide their number, as if their tattoo invited questions from strangers. One survivor said a cashier asked her about Auschwitz at the register in a grocery store. Another survivor said his number reminded him that he lived, so he never tried to hide it. When he got his tattoo he cried tears of joy, because it meant he would survive, those who went straight to the gas chambers were never numbered. Other said they cried because it took their humanity, their identity from them; it reduced them to just a number. In any event, all of those interviewed had their own story of how they felt about their tattoo.

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About 400,000 prisoners at Auschwitz were tattooed with numbers; only a few thousand are still alive. The film reminds us that the Holocaust factors daily into the lives of the survivors and their families. Whether it’s the survivor that’s hiding her number at the cash register, or the survivor answering questions from his grandchildren, their numbers are active players in a daily reminder of the Holocaust.

Medalia shared that on the day they filmed all of the survivors together, they started talking to each other to see if they met each other in the camp, or if they had mutual acquaintances. They compared their numbers and when they arrived at Auschwitz. They all wanted to relate to one another. Medalia doesn’t normally work with Holocaust films, the process of working on this film was significant and moving.


Interested in applying for our MA in Holocaust Studies Program?  You can find the application and more information at our website

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Research Forum

Director Arnon Goldfinger shares about his documentary “The Flat”

IMG_4001In a recent Research Forum, director, Arnon Goldfinger, shared about his 2011 documentary called The Flat. After his mother passed, Goldfinger and his siblings were charged with cleaning out her flat, where his grandparents, Gerda and Kurt Tuchler, also lived. They immigrated to Palestine in the 1930’s, fleeing from Nazi Germany. The film started as a sort of familial archive, but developed into a much larger story.

Goldfinger realized that the story unfolding was too significant to keep it for just the family archives. He said, looking through the lens of the camera he could seen the flat with new clarity and renewed focus. He decided to produce the film as a documentary, and see where it would take him. Without knowing where the content of the flat would lead him he focused on the question: What can you find out about people from the things they left behind?

Through a series of letters and photos, Goldfinger discovered a surprising relationship between his grandparents and Leopold von Mildenstein and his wife. Leopold von Mildenstein was the director of the Office for Jewish Affairs in Nazi Germany, he was succeeded by Adolf Eichmann. In the 1930’s, Mildenstein travelled to Palestine to assess viability in the country for hosting more Jews, he was accompanied by Goldfinger’s grandparents. Memorabilia, including photos, made Goldfinger confront this silenced family memory.

After the war, the Tuchler’s and Mildenstein’s continued their relationship, the Tuchler’s visited the Mildenstein’s in Germany often. In the film, Goldfinger follows his grandparent’s footsteps and visits with Mildenstein’s children. He goes on a journey examining the Holocaust and WWII memory through Israeli and German perspective as the descendents of these unlikely friends discuss their own experience and relationships with their respective families.

The film has won several awards including: Jerusalem Film Festival Award for Best Director of a Documentary, Bavarian Film Away for Best Documentary, and Tribeca Films Festival 2012 for Best Editing Documentary, among many others.

For more information on the film, and how to watch the film: Visit the website.


Interested in applying for our MA in Holocaust Studies Program?  You can find the application and more information at our website

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Current Students, Genocide Studies, Research Forum

Cohort V Student Shares on the Cambodian Genocide

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Chenda talks about the Cambodian Genocide. 

Cohort V has the distinct pleasure to include Chenda Seang, our first student from Cambodia. Throughout the year our students sat together in classes with Chenda, but recently Chenda was in the front of the classroom sharing about the Cambodian genocide. Here’s a bit of what he shared:

The Khmer Rouge party was founded in the 1950’s, they grew from a small group of ideological radicals to an organization which overthrew the corrupt government in 1970, led by General Lon Nol. The Khmer Rouge aligned themselves against this government but also against the western bloc and the communist bloc, though the Khmer Rouge was communist, it pushed back on Russian and Chinese communist agendas. They designed their own Cambodian communism. Because of their refusal to work with either Russian communists or the Chinese communists the Khmer Rouge government gained support from the US government, who was fearing a domino effect in Asia. American support is clearly complicated, nevertheless a direct line of American support is noted.

IMG_3656American foreign interests were specifically concerned about Vietnam, Cambodia’s neighbor. The Vietnam War spilled over national borders into Cambodia; American intelligence thought that Vietnamese guerilla outfits were stationed in Cambodia, so a series of secret bombardments were carried out in Cambodia between 1969 to 1973. These bombings didn’t end communist influences in Cambodia rather it strengthened it, specifically the Khmer Rouge. The Cambodian people turned to the Khmer Rouge. They offered security, food, and shelter.

When, Pol Pot, the Khmer Rouge leader, led a march into Phnom Penh, the capital city, the people welcomed him thinking the new Communist regime would bring peace to Cambodia. One of the first actions as established rulers in Cambodia, was to implement mass killings of soldiers, political enemies, and anyone associated with the old government. Then they turned on intellectuals, lawyers, doctors, teachers, engineers and other professional people. Thousands were killed immediately and brutally by the Khmer Rouge.

Throughout the Khmer Rouge reign, confessions were held through severe torture, most did not survive. The confessions made during these torture sessions resulted in a long list of names of people who were also supposedly politically subversive to the Khmer Rouge party. This led to chaos in Cambodia, Khmer Rouge “gangsters,” as they called themselves, murdered people openly in the streets and secretly in the forests for example, without any real cause other than allegations that the victims belonged to the old regime.

The Khmer Rouge saw city-dwellers as dangerous because cities held out the longest against communist influence, while rural populations were more easily swayed. As a result, the Khmer Rouge evacuated all cities, with a vision for a more agricultural society. City residents were told that the US was planning to bomb the cities so they had to evacuate quickly, but they would return to their homes in a few days, consequently most did not pack sufficiently for the long journey ahead, thousands died from starvation and exhaustion.

In the villages a sort of ranking began, “base people” or “old people,” those who had lived in the villages before April 17, 1975 were deemed safe, but “new people” or those who were forcefully deported to the villages after April 17, 1975, were regarded as unsafe, and were kept at a distance. Most villages weren’t fit for the massive population growth and many died from poor living conditions.

The Khmer Rouge’s vision for a more agricultural society meant an industrial development of agriculture with unrealistic expectations. Their Four Year Plan included a doubling of the rice production between 1977 and 1978. This resulted in exhaustion which led to starvation and death. Most of the land, even with industrial improvements, wasn’t able to cultivate these amounts production, so the Khmer Rouge cut food rations. They realized that land in the Northwest was more fertile, but because of drought even they weren’t able to meet goals. This region was also, according to Pol Pot, more susceptible to Vietnamese influence. As a result, the Northwest and Eastern-zone regions were “purged” of Vietnamese influence.

In one of the most inhumane acts of the Khmer Rouge, residents of this area were forced to march into the interior, many died along the way. During the march, Khmer Rouge members gave blue striped scarves to those they deemed most ideologically dangerous, these scarves acted as symbols for the Khmer Rouge members to kill them in their new destinations. Chenda brought one of these scarves with him to Israel, and he wears it often. He explained this is part of Cambodian culture to bring your scarf with you wherever you go.

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Chenda wearing his blue scarf from Cambodia in the Auschwitz archives. 

Chenda’s research makes him particularly interested in post genocidal aftermaths, because he lives in a post-traumatic society. This is one of the reasons Chenda chose to study the Holocaust. Chenda says that there is a loss of trust in Cambodian society and many young people wonder about their backgrounds. The trauma of genocide makes a division between the old and the young in the nation. Chenda shared with us that his mother was a survivor of the genocide, and she told much of her history to him. As a trend, children of survivors know their parents’ stories. But Chenda’s father was a member of the Khmer Rouge, and they never talked about his involvement. Many of the Khmer Rouge members were never tried in court, but after the fall of the regime, continued with their normal lives. Essentially, Chenda is hoping to bring restoration and healing to Cambodian society, and we hope that we’ve helped him through the resources we’ve offered as a result of our program.


Interested in applying for our MA in Holocaust Studies Program?  You can find the application and more information at our website

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Holocaust Survivor, Research Forum

Holocaust Survivor: Zev Kedem Shares with Cohort V

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Zev Kedem and Hana Green

Earlier this year, Hana Green, a student in Cohort V, met Holocaust survivor Zev Kedem. She and Dr. Yael Granot-Bein invited him to shared in a Research Forum. We were very fortunate to hear his story. Here’s what he shared:

The Germans invaded Poland in 1939, Zev was only 5 years old. He and his sister were on holiday, which was cut short, his mother made them leave early. Zev remembers being so upset, he said, “Little did I know that this darkness of the Holocaust would pursue me for six years.” They took the train back which stopped short of home, he and his family had to walk through Krakow in the middle of the night, to their grandparent’s home.

Zev shared about another time they traveled together; they were walking when they came upon a German checkpoint in the road, many cars were lined up to go through the checkpoint. Zev’s mother was very beautiful and charismatic, she went right up the a German soldier’s truck and convinced them to give her and Zev a ride into Krakow. Alone, they would likely suffer at the checkpoint. As they got into the car, Zev’s mother looked down at him and said, “See, the impossible is possible.” He remembered this the rest of his life, and made it a sort of mantra.

In 1941, all Jews in the area were forced into the Krakow ghetto, before this Zev’s family was living outside Krakow in poor conditions. Zev and his family were hoping to live with his grandparents in the Krakow ghetto, but they already had three other families living in their apartment. Zev and his family moved into the apartment next door in order to be close, Zev said they were proud to had a whole, small, room to themselves, and even a bed. Food was scarce, life was hard and then the deportations started.

The deportations forced a division in the ghetto, those with a work permit lived in one section of the ghetto, those without lived in another section. Zev’s mother had a work permit, and she was the only one in the family with one. Hunger forced Zev to smuggle food. Children were less suspicious, so he snuck out of the ghetto with his head down and shoulders up. A habit, he admits, he still keeps today. While he was out two German soldiers called him out and started asking questions, but two pretty Polish girls came and talked to the soldiers, giving Zev an escape. He went to the farms he had stayed at, along with his family, and they gave him some food, not much but as much as they could afford. When he returned his mother was frantic but they had food.

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The square in the Krakow ghetto where deportations took place. The chairs were installed as a memorial to those that were killed here. (Photo was taken during Cohort V’s study tour to Poland) 

In March 1943, the Krakow Ghetto was liquidated; as Zev stood in the crowded square, a man was shot and fell next to him. His mother came and grabbed him from the crowd, she hid Zev, his sister, and his grandparents in his uncle’s pigeon coop. She told them to stay there, she closed the coop, locked the doors leading to the coop and went back to work. They could still hear the deportation for two or three more hours, then silence.

A truck came through and announced to anyone in hiding that if they didn’t come out they would be shot on sight. Then they heard shooting gradually coming toward them. Zev heard a Nazi making his way up to them. He stood at a metal door which his mother had locked, so as to look like no one could be behind the door. Zev’s grandparents had vials of poison but Zev realized they only had two, so he and his sister would have to endure what the Nazis had in store. Zev said, “You can’t realize how a child of seven or eight has to internalize the direct fear of death.” But the German didn’t come through the locked door, his mother had hid them well.

An announcement was made among the workers of the ghetto for volunteers to go through the quarter and salvage valuables. Zev’s mother, of course, volunteered. She came and saved them, Zev’s grandparents could pass as laborers but she knew she needed to hide the children. She negotiated with her wedding ring to hide them in a wagon which was used to bring the valuables back to a warehouse.

But he didn’t make it to the warehouse. He was pulled from the wagon and told to go to an unfinished barrack alone, it was dark and he heard someone moaning in pain next to him. He didn’t know this was part of the plan. Then his mother came in with a doctor, he said to Zev, “if you want to stay alive you will have to be silent and invisible.” Zev attached himself to a group of older boys; they became his camouflage. He followed them wherever they went.

He ended up working with them in a brush factory. He sat in the back row on top of a box to make himself look taller, and older. He was only eight years old, the age limit was thirteen, any younger than thirteen, and the children couldn’t work so they were killed. Zev shared his perspective while at the factory, he said “I realized I had no right what so ever to be alive in the concentration camp. Many of the inmates had lost their children, so they resented me.” In order to prove his worth, he made more brushes than anyone in the factory. He sat next to a man who had been a teacher, all of his students had been killed, he said to Zev, “If you survive, you won’t be a human being unless you learn to read and write.” Somehow he got Zev a Jules Vern novel, and taught Zev how to read.

One day in the factory, a man was shot by a German guard. The guard said the man was working slowly, the thought was that it would terrorize everyone to make them work harder. Then the small boy in the back, Zev, caught the eye of this German. Luckily, Zev spoke German, he told the guard admittedly that he was smaller, but this meant that he ate less, and he proved his productiveness with his hard work. The guard was conflicted but left Zev alone. Zev explained that he never gave himself the luxury of feeling like he was suffering, rather he told himself he was playing a game, and winning the game meant survival.

Dr. Gross, the doctor that Zev had met before, was on Oscar Schindler’s list, Zev and Dr. Gross became very close, he was something of an adoptive father to Zev. Dr. Gross pulled strings to get Zev, Zev’s sister and Zev’s mother on Schindler’s list as well. Zev recalled that they travelled all over the Third Reich to different factories with other people on the list. During one of the their travels the women’s train, where Zev’s mother was, was sent to Auschwitz but Schinder negotiated for their return before they were killed, he sent a train to pick them up. The train conductor took five boys with him to Auschwitz on this train meant to save the women. Zev was abducted onto this train.

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Crematoriums at Birkenau. (Photo taken during Cohort V’s study tour to Poland) 

Zev arrived to Auschwitz in October 1944, he remembers the gates were closed so they were ordered to walk around the entire perimeter of the camp to the crematoriums in the back. They were ordered to strip naked, Zev knew about the gas chambers and he was sure he would be killed. But they were taken to a table, and a man started tattooing a number on Zev’s arm; Zev cried, not because it hurt, which it did, but because he was so happy, a number meant registration to the camp, which meant a chance for survival.

He and the four other boys were taken to the children’s barrack. Zev explained that they were on reserve for Dr. Mengele’s experiments. He remembers a young handsome looking German coming into the barrack and offering sweets, Zev hid under a mud covered blanket, he didn’t trust this man. The children that left with, who he assumed to be, Mengele, never came back.

When the Russians were closing in on Auschwitz, Zev was convinced that those who couldn’t march would be killed: the sick and the elderly (and the young), so he volunteered to leave. Eventually he made it to Mauthausen Concentration Camp, he worked in one of the fifty sub-camps but towards the end of the war he returned to Mauthausen. In Mauthausen there were two fields of labor: the death industry, and the quarry. Zev knew he wouldn’t be strong enough for the quarry so he worked as a Sonderkommando.

One day, he recalls, he came out of the hospital (where he worked clearing dead bodies) and the gates to the camp were open. Soldiers were standing at the main entrance to the camp, and he was convinced they would kill him because he was still under thirteen years old, so he ran. He discovered that the kitchen of the SS was completely empty so he ate as much potato salad as he could, which wasn’t very much. He remembers, “To this day, I have never had a better meal.”

As he left, he came upon more soldiers, one of them threw him a chocolate bar, but he still didn’t trust them, because of Mengele and his sweets. He took a closer look at the soldiers and realized one of them was black, so he knew these soldiers weren’t German, and that he could trust them.

He left Mauthausen and sought refuge in nearby villages, but he says “I got shot at more during this time than ever before.” Austrians were afraid of the inmates because they were scared of them for two reasons: the truth they held and of their illnesses.

After the war, the American troops organized for Zev to be sent to the UK. There he grew up with an adoptive family, and received an Oxford education. After forty years, Zev met his mother again in communist Poland, on her deathbed. It was hard to get a visa to Poland, but he managed it. One of the after effects of the Holocaust was divided families, and this was very much Zev’s case as well.

Today Zev lives in Haifa, Israel. He lives a very active life sharing his education and experience with University students. We were pleased to host him and hear his heart-wrenching story.


Interested in applying for our MA in Holocaust Studies Program?  You can find the application and more information at our website

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Seminars

The Yiddish Culture in the former Third Reich Displaced Persons Camps

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Dr. Ella Florsheim sharing images of newsletters and other cultural material from the DP camps. 

During our seminar at Yad Vashem, we were fortunate to listen to a lecture from Dr. Ella Florsheim. Her lecture was titled: Yiddish Culture in Displaced Persons Camps in Germany: Newspaper, Theatre and Literature. Dr. Florsheim is a specialist in Jewish culture of the surviving remnant in post-conflict Germany.

Germany had 150 displaced person camps throughout the country. The largest was Bergen-Belsen, where, on average, the population of the camp was five to seven thousand, but the British hosted twelve thousand people at its peak of population. There were very few camps in other countries, including France, Austria and Italy, but these were mostly transit camps for larger, more prominent destinations in Germany. Germany was perceived as an exit point to America, Israel, and Great Britain – anywhere outside of former Third Reich. It should be noted that Jews and other displaced people tried to return to their homes, but, for an overwhelming majority of them, people had moved into their homes and refused to leave.

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Cohort V walking to the International School at Yad Vashem

During the years 1945 to 1948, there were still strict immigration laws in place. Jews and other displaced people didn’t have anywhere to go. Displaced persons lived in former Nazi concentration camps and military barracks. They were crowded and the living conditions were dismal, but their spirits did not break. They shared unique community and culture with one another, which is exactly what Dr. Ella Florsheim studies.

After the Holocaust, there were “signs of life” as Dr. Florsheim put it, a “strong vitality to recreate community.” But the communities still suffered from the aftermath of the Holocaust – the end of the war did not mean the end of dying. 30,000 people died in the first weeks after Bergen-Belsen was liberated. But this time period also proved to give birth to new life: in two and half years, one thousand babies were born in these camps. Most of these new mothers lost their own mothers to the gas chambers. German doctors were brought in to care for these new mothers and to help with labor.

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Students Hana Green and Jasmine Munn on the Yad Vashem Campus. 

It was significant for survivors to start new life on German soil, as many of them had considered Germany their home before the Holocaust. The rise of Jewish leadership was marked after liberation, specifically after Munich was liberated. They formed democratically elected governments of sorts,  and they started hospitals and orphanages in the DP camps. They also formed cultural organizations such as theatres and newspapers, among others.  

Only three weeks after the liberation in Buchenwald, surviving Jews started a newsletter called, in Yiddish, “Undzer Sztime” or “Our Voice.” The first publication was sent out on July 12, 1945. David Rosenthal was one of the founders, and he said that doing something for the Jews meant doing it in Yiddish. The translation of Yiddish in Yiddish is Jewish, and the two concepts were inseparable for him. They found old typing machines with Hebrew letters, which amazingly survived the onslaught of Jewish culture in the Third Reich. They put a lot of effort into finding and even making, by hand, rubber stamp letters, so they could print their newsletters in Yiddish. They sent this newsletter throughout the system of displaced person camps in the former Third Reich, and they shared a bond through the culture they shared, which was viciously attacked for the last 12 years.

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Dr. Florsheim sharing with Cohort V. 

Another newspaper called the “Lansberger Lager ceitung” in Yiddish, or “Landsberg Camp Newspaper,” was published in Latin letters between 1945 and 1948, as well as another called the “Jidisze Cajtung” or the “Jewish Times.” The different newspapers held different competitions collecting poems and short stories, which were the first testaments to their memories of the Holocaust. Winners of these competitions were promised speedy movement with visa paperwork.

Schools in the DP camps weren’t teaching Yiddish, though, they were teaching Hebrew for the two thirds of the population which would eventually end up in Palestine. A saying in the camp went something like this: “Speak Yiddish, study Hebrew.” Their identity was Yiddish but their future was Hebrew.

The Katzet Theatre began in Bergen-Belsen, and Sholem Aleichem worked as director and playwright. He wasn’t afraid to discuss their experiences of the Holocaust on stage. He argued it was therapeutic and cathartic. Another theatre group started in Munich called “The Enchanted Tailor.” They travelled between other DP camps for the three years they were an institution in the former Third Reich. They always met an excited and abundant audience, and were in high demand. There was a singular relationship between laughing and crying in their plays, and the theatre accepted it and worked from that place. The genre they created was a sort of therapy drama. It put the audience in control of their surroundings, which was new and different for them, and it allowed them to process their experiences differently.

Meanwhile in Palestine, it was illegal to perform a play in Yiddish and they had an emphasis on a new Israeli culture. Yiddish in America was also being lost. A survivor was quoted saying “I wasn’t in Treblinka, but my word went to flame there.” The culture found in the DP camps of the former Third Reich was the last blinking life of European Jewry, and Ella Dr. Florsheim’s research underlines the importance of the culture that was destroyed under the Nazi regime.


Interested in applying for our MA in Holocaust Studies Program?  You can find the application and more information at our website

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