The Holocaust Religion And The Politics Of Collective Memory

The program of extermination Nazis called the Final Solution took the lives of approximately six million Jews, amounting to roughly 60 percent of European Jewry and a third of the world's Jewish population. Studying the Holocaust from a sociological perspective, Ronald J. Berger explains why the Final Solution happened to a particular people for particular reasons; why the Jews were, for the Nazis, the central enemy. Taking a unique approach in its examination of the devastating event, The Holocaust, Religion, and the Politics of Collective Memory fuses history and sociology in its study of the Holocaust.Berger's book illuminates the Holocaust as a social construction. As historical scholarship on the Holocaust has proliferated, perhaps no other tragedy or event has been as thoroughly documented. Yet sociologists have paid less attention to the Holocaust than historians and have been slower to fully integrate the genocide into their corpus of disciplinary knowledge and realize that this monumental tragedy affords opportunities to examine issues that are central to main themes of sociological inquiry.Berger's aim is to counter sociologists who argue that the genocide should be maintained as an area of study unto itself, as a topic that should be segregated from conventional sociology courses and general concerns of sociological inquiry. The author argues that the issues raised by the Holocaust are central to social science as well as historical studies.

Focusing on the 1980s-90s, examines how Protestants in Germany interpret their self-understanding as part of the community which is defined by its connection to the Nazi past. Analyzes representations of the Holocaust and of the Christian-Jewish relationship in three German Protestant theological texts: the 1980 statement of the Rhineland synod of the Evangelical Church "Zur Erneuerung des Verhältnisses von Christen und Juden"; Marquardt's theological text "Von Elend und Heimsuchung der Theologie: Prolegomena zur Dogmatik" (1992); and Britta Jüngst's dissertation "Auf der Seite des Todes das Leben" (1996). The analysis of these texts is informed by the development of narratives of collective memory of the Holocaust in German society in the 1980s-90s, from the miniseries "Holocaust" to the Goldhagen controversy. All three texts admit the responsibility of Christianity and Christians for the Holocaust and build theologies that do not reject Jews. Contends that, contrary to their stated intentions, most Holocaust theologians do not truly listen to the Jewish perspective. Calls on practitioners of "theology after Auschwitz" to embrace Jews and Judaism in order to restore the credibility of Christian Churches which abandoned the Jews in Auschwitz.

The program of extermination Nazis called the Final Solution took the lives of approximately six million Jews, amounting to roughly 60 percent of European Jewry and a third of the world's Jewish population. Studying the Holocaust from a sociological perspective, Ronald J. Berger explains why the Final Solution happened to a particular people for particular reasons; why the Jews were, for the Nazis, the central enemy. Taking a unique approach in its examination of the devastating event, The Holocaust, Religion, and the Politics of Collective Memory fuses history and sociology in its study of the Holocaust.Berger's book illuminates the Holocaust as a social construction. As historical scholarship on the Holocaust has proliferated, perhaps no other tragedy or event has been as thoroughly documented. Yet sociologists have paid less attention to the Holocaust than historians and have been slower to fully integrate the genocide into their corpus of disciplinary knowledge and realize that this monumental tragedy affords opportunities to examine issues that are central to main themes of sociological inquiry.Berger's aim is to counter sociologists who argue that the genocide should be maintained as an area of study unto itself, as a topic that should be segregated from conventional sociology courses and general concerns of sociological inquiry. The author argues that the issues raised by the Holocaust are central to social science as well as historical studies.

Memory is not a mere repository for past events. This was Henri Bergson's fundamental claim about consciousness. In distinguishing our psychic constitution by its sense of the past, Bergson differentiates our perception of time from a process in which one instant merely replaces another. While Bergson cast his ideas in terms of the biological sciences, his analysis did not neglect the moral impulse that accompanies the condensation of history with which we continuously live. Classifying human existence in this way bears on ethical and political questions. How such questions can plague the memory of a people and the entire human community is addressed in Justice and the Politics of Memory. The contributors explore the manner in which cultural and psychic violation undermine collective identity, and destroy traditions. They raise troubling questions on how recompense and reconciliation is possible after abominable wrongs have been systematically perpetrated against a community. Faced with the burden of memory, those committed to the righting of wrongs are faced with pursuing an elusive justice that sometimes includes levying reparations and memorializing horrific historical episodes. Guided by the muse of forgiveness, restoration and a more harmonious future are likely to be rooted in the sources of spirituality that had been previously eclipsed by the conquering and homogenizing historical processes. This volume includes Heribert Adam's "Collective Reckoning with a Criminal Regime," Jeffrey Olick's "Lessons from and for Germany," James Hatley's "Levinas, Witness and Politics," James E. Young's "Germany's Holocaust Memorial Problem--and Mine," Tim Giago's "Killing the Indian to Save the Child: The Near Death of Spirituality," Jordan B. Peterson's and Maja Djikic's "Running Ahead: You Can Neither Remember Nor Forget What You Do Not Understand," Derick Wilson's "Where Religion Confuses yet Faith Gives Hope: Conflict Resolution in Northern Ireland," and Leonard Kaplan's "Justice Perfected: Cinematic Exemplifications," and an introduction, "Morality and Memory," by the editor.

The ways in which memories of the Holocaust have been communicated, represented and used have changed dramatically over the years. From such memories being neglected and silenced in most of Europe until the 1970s, each country has subsequently gone through a process of cultural, political and pedagogical awareness-rising. This culminated in the ’Stockholm conference on Holocaust commemoration’ in 2000, which resulted in the constitution of a task force dedicated to transmitting and teaching knowledge and awareness about the Holocaust on a global scale. The silence surrounding private memories of the Holocaust has also been challenged in many families. What are the catalysts that trigger a change from silence to discussion of the Holocaust? What happens when we talk its invisibility away? How are memories of the Holocaust reflected in different social environments? Who asks questions about memories of the Holocaust, and which answers do they find, at which point in time and from which past and present positions related to their societies and to the phenomenon in question? This book highlights the contexts in which such questions are asked. By introducing the concept of ’active memory’, this book contributes to recent developments in memory studies, where memory is increasingly viewed not in isolation but as a dynamic and relational part of human lives.

The book argues that religion is a system of significant meanings that have an impact on other systems and spheres of social life, including cultural memory. The editors call for a postsecular turn in memory studies which would provide a more reflective and meaningful approach to the constant interplay between the religious and the secular. This opens up new perspectives on the intersection of memory and religion and helps memory scholars become more aware of the religious roots of the language they are using in their studies of memory. By drawing on examples from different parts of the world, the contributors to this volume explain how the interactions between the religious and the secular produce new memory forms and content in the heterogenous societies of the present-day world. These analyzed cases demonstrate that religion has a significant impact on cultural memory, family memory and the contemporary politics of history in secularized societies. At the same time, politics, grassroots movements and different secular agents and processes have so much influence on the formation of memory by religious actors that even religious, ecclesiastic and confessional memories are affected by the secular. This volume is ideal for students and scholars of memory studies, religious studies and history.

For some time the conventional wisdom in the interdisciplinary field of Holocaust studies is that sociologists have neglected this subject matter, but this is not really the case. In fact, there has been substantial sociological work on the Holocaust, although this scholarship has often been ignored or neglected including in the discipline of sociology itself. Sociology and the Holocaust brings this scholarly tradition to light, and in doing so offers a comprehensive synthesis of the vast historical and social science literature on the before, during, and after of the Holocaust—a tour d’horizon from an explicitly sociological perspective. As such, the aim of the book is not simply to describe the chronology of events that culminated in the deaths of 6 million Jews but to draw upon sociology’s “theoretical toolkit” to understand these events and the ongoing legacy of the Holocaust sociologically.

How do collective memories of histories of violence and trauma in war and genocide come to be created? Janet Jacobs offers new understandings of this crucial issue in her examination of the representation of gender in the memorial culture of Holocaust monuments and museums, from synagogue memorials and other historical places of Jewish life, to the geographies of Auschwitz, Majdanek and Ravensbruck. Jacobs travelled to Holocaust sites across Europe to explore representations of women. She reveals how these memorial cultures construct masculinity and femininity, as well as the Holocaust's effect on stereotyping on grounds of race or gender. She also uncovers the wider ways in which images of violence against women have become universal symbols of mass trauma and genocide. This feminist analysis of Holocaust memorialization brings together gender and collective memory with the geographies of genocide to fill a significant gap in our understanding of genocide and national remembrance.