By Diane L. Wolf
Just like the Jewish baby hiding from the Nazis was once formed through Anne Frank, whose house--the such a lot visited web site within the Netherlands-- has develop into a shrine to the Holocaust. but whereas Anne Frank's tale is still mentioned and analyzed, her adventure as a hidden baby in wartime Holland is anomalous--as this booklet brilliantly demonstrates. Drawing on interviews with seventy Jewish women and men who, as kids, have been put in non-Jewish households throughout the Nazi career of Holland, Diane L. Wolf paints a compelling portrait of Holocaust survivors whose stories have been frequently diametrically against the studies of these who suffered in focus camps. even supposing the conflict years have been tolerable for many of those youngsters, it used to be the top of the warfare that marked the start of a anxious time, top a lot of these interviewed right here to comment, "My warfare all started after the war." this primary in-depth exam of hidden little ones vividly brings to lifestyles their reviews earlier than, in the course of, and after hiding and analyzes the moving identities, stories, and kin dynamics that marked their lives from formative years via complex age. Wolf additionally uncovers anti-Semitism within the guidelines and practices of the Dutch country and the final inhabitants, which traditionally were portrayed as quite benevolent towards Jewish citizens. The poignant relatives histories in past Anne Frank exhibit that we will be able to comprehend the Holocaust extra deeply via targeting postwar lives.
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Additional resources for Beyond Anne Frank: Hidden Children and Postwar Families in Holland (S. Mark Taper Foundation Imprint in Jewish Studies)
Unfortunately, very few people I interviewed in Israel had had that experience. My respondents lived in Holland (forty-one), Israel (eleven), and the United States (eighteen); I interviewed thirty-one men and thirty-nine women. 24 I conducted the interviews between 1998 and 2001, during three different stays in the Netherlands. In both the Netherlands and the United States, I asked to publish a description of my project and my request for volunteers in the newsletters of various associations for hidden children and child survivors of the Holocaust.
According to Jewish law, a witness must report any unjust event he or she has seen, thereby making “more witnesses by informing others of events” (Young 1988: 18). Yerushalmi notes that the command “to remember” (zakhor) is used 169 times in the Hebrew Bible (1996: 5). Rituals concerning remembering and retelling a history of oppression, injustice, and resistance, such as those found in the Passover seder, provide a cultural basis for Holocaust testimonials and for Jewish collective memory of the Holocaust.
Yerushalmi notes that the command “to remember” (zakhor) is used 169 times in the Hebrew Bible (1996: 5). Rituals concerning remembering and retelling a history of oppression, injustice, and resistance, such as those found in the Passover seder, provide a cultural basis for Holocaust testimonials and for Jewish collective memory of the Holocaust. Indeed, the way Jews think about and use testimonials shares tenets with Latin American testimonios (Menchu 1984)—including that of exposing an injustice to begin righting the wrong.