By Jackie Feldman
Israeli formative years voyages to Poland are essentially the most well known and influential different types of transmission of Holocaust reminiscence in Israeli society. via in depth player commentary, team discussions, pupil diaries, and questionnaires, the writer demonstrates how the nation shapes Poland right into a dwelling deathscape of Diaspora Jewry. during the voyage, scholars endure a ceremony de passage, within which they're remodeled into sufferers, positive survivors, and eventually witnesses of the witnesses. through viewing, touching, and smelling Holocaust-period ruins and continues to be, by means of accompanying the survivors at the websites in their affliction and survival, crying jointly and acting commemorative ceremonies on the loss of life websites, scholars from a large choice of relations backgrounds turn into vendors of Shoah reminiscence. they arrive to determine the kingdom and its safeguard because the romanticized solution to the Shoah. those voyages are a bureaucratic reaction to uncertainty and fluidity of identification in an more and more globalized and fragmented society. This learn provides a measured and compassionate moral voice to ideological debates surrounding academic and cultural varieties of encountering the previous in modern Israel, and increases additional questions about the illustration of the Holocaust after the dying of the final residing witnesses.
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Extra info for Above The Death Pits, Beneath The Flag. Youth Voyages to Poland and the Performance of Israeli National Identity
5–7; cf. 6 The Zionist transformation of Jewish memory paradigms is part of its larger agenda of negating the exile while claiming to be the heir to all its positive content. But when secular Zionism chose religious affiliation as the major criteria for entry into the collective (as expressed in the Law of Return), and took up traditional symbols as a means of expression and legitimation, especially after 1967 (cf. Liebman and Don Yehiya 1983; Kimmerling 1985), it exposed itself (consciously or unconsciously) to the latent content of those symbols.
The break between the two periods was later assigned to the Shoah, which then served as the boundary between the ending of exile and national revival. The Shoah closes the period begun by the previous hurban (the destruction of the Temple). The founding of the state “provides a symbolic compensation for the trauma of the Holocaust” (Y. Zerubavel 1995: 34), marks redemption from the humiliation of Exile, and returns the people of Israel to the glory of Antiquity. Increasingly, especially following the 1967 Six Day War (see below, chapter 2), the State of Israel has come to present itself as “rising from the ashes of the Shoah” (Liebman and Don-Yehiya 1983; Segev 1991; Don-Yehiya 1993; Zuckermann 1993).
Certainly, the Israeli society of the 1940s did not want to hear of the experience of the survivors. Although some scholars see the State and, in particular, Ben Gurion’s attitude as cynical manipulation (Zertal 1998), undoubtedly, guilty feelings of the yishuv, over their inaction or helplessness during the Holocaust, contributed significantly to the desire to repress those memories (Weitz 1990: 149; Yablonka 1994: 58). ” As Dan Bar-On noted (1994: 31), “The model of the ‘tzabar’ dominated Israeli culture of the 1940’s and 1950’s.
Above The Death Pits, Beneath The Flag. Youth Voyages to Poland and the Performance of Israeli National Identity by Jackie Feldman