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In this article we explore the curation and history of Torah scrolls on display at regional Holocaust museums in the United States in Atlanta, Skokie, Dallas, and Pittsburgh. Through a comparative analysis of four case studies, we interrogate a variety of Torah scroll installations across different museological landscapes and their educational, memorial, and socioreligious implications. An examination of regional Holocaust museums reveals the two-fold function Torahs have assumed. Considering that most visitors to regional Holocaust museums are not Jewish, Torah scrolls have become a primary means through which institutions teach \"Judaism 101.\" Beyond this didactic function, these Torahs have also taken on the symbolic role of object survivor--standing as a memorial to their communities of origin and to the Shoah more generally. In this way, Torahs simultaneously represent a lived tradition and its destruction, which contributes to the creation of a uniquely sacred secular space. Key words: Holocaust Museums, Judaism, London, Memorial Scrolls Trust, sacred objects, Torah scrolls, United States

In this article we explore the curation and history of Torah scrolls on display at regional Holocaust museums in the United States in Atlanta, Skokie, Dallas, and Pittsburgh. Through a comparative analysis of four case studies, we interrogate a variety of Torah scroll installations across different museological landscapes and their educational, memorial, and socioreligious implications. An examination of regional Holocaust museums reveals the two-fold function Torahs have assumed. Considering that most visitors to regional Holocaust museums are not Jewish, Torah scrolls have become a primary means through which institutions teach \"Judaism 101.\" Beyond this didactic function, these Torahs have also taken on the symbolic role of object survivor—standing as a memorial to their communities of origin and to the Shoah more generally. In this way, Torahs simultaneously represent a lived tradition and its destruction, which contributes to the creation of a uniquely sacred secular space.

This dissertation examines a cohort of seven influential women, from well-known figures such as Simone Veil to memory activist Sabine Zlatin, who shaped the production of Holocaust memory in France from 1945 to the present. I argue that the efforts of these women to preserve Holocaust memory have played more significant roles in crafting the greater narrative of World War II than scholars have yet recognized. Through their memory work, these women publicized their own wartime experiences, which shifted attention away from Jewish victimization to instead foreground Jewish women as agents in the fight for survival under Nazi Occupation. In carrying out work to memorialize the Holocaust, these seven women became political actors by insisting that the memory of the Holocaust be preserved as a distinct narrative from the Republican story of universal French suffering. They ensured the state’s overall discourse on the war included the subject of French complicity and the stories of the Righteous Among the Nations, the French men and women who rescued Jews from deportation. Ultimately, by examining Holocaust memory in France through a gendered lens, we see how women’s personal experiences during the war, as well as their family lives, influenced how and when they chose to pursue their memorialization projects.