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This book gives detailed, theoretically-informed readings of a range of fictional and autobiographical writing by and about the 'second generation' of Holocaust survivors.

Echoes of trauma are traced in the relational narratives that the sons and daughters of Holocaust survivors tell about their experiences growing up in survivor families. An innovative combination of the Core Conflictual Relationship Theme (CCRT) method with narrative-qualitative analysis revealed common themes and emotional patterns that are played out in the survivors' children's meaningful relationships, especially in those with their parents. The relational world of the second generation is understood in the context of an intergenerational communication style called 'knowing-not knowing', in which there is a dialectical tension between knowing and not knowing the parental trauma. In the survivors' children's current parent-adolescent relationships with their own children, they aspire to correct the child-parent dynamics that they had experienced by trying to openly negotiate conflicts and to maintain close bonds. Clinicians treating descendents of other massive trauma would benefit from the insights offered into these complex intergenerational psychological processes.

Witnessing Witnessing focuses critical attention on those who receive the testimony of Holocaust survivors. Questioning the notion that traumatic experience is intrinsically unspeakable and that the Holocaust thus lies in a quasi-sacred realm beyond history, the book asks whether much current theory does not have the effect of silencing the voices of real historical victims. It thereby challenges widely accepted theoretical views about the representation of trauma in general and the Holocaust in particular as set forth by Giorgio Agamben, Cathy Caruth, Berel Lang, and Dori Laub. It also reconsiders, in the work of Theodor Adorno and Emmanuel Levinas, reflections on ethics and aesthetics after Auschwitz as these pertain to the reception of testimony. Referring at length to videotaped testimony and to texts by Charlotte Delbo, Primo Levi, and Jorge Semprun, the book aims to make these voices heard. In doing so, it clarifies the problems that anyone receiving testimony may encounter and emphasizes the degree to which listening to survivors depends on listening to ourselves and to one another. Witnessing Witnessing seeks to show how, in the situation of address in which Holocaust survivors call upon us, we discover our own tacit assumptions about the nature of community and the very manner in which we practice it.

This research tested whether chronic or contextually activated Holocaust exposure is associated with more extreme political attitudes among Israeli Jews. Study 1 (N = 57), and Study 2 (N = 61) found that Holocaust primes increased support for aggressive policies against a current adversary and decreased support for political compromise via an amplified sense of identification with Zionist ideology. These effects, however, were obtained only under an exclusive but not an inclusive framing of the Holocaust. Study 3 (N = 152) replicated these findings in a field study conducted around Holocaust Remembrance Day and showed that the link between Holocaust exposure, ideological identification, and militancy also occurs in real-life settings. Study 4 (N = 867) demonstrated in a nationally representative survey that Holocaust survivors and their descendants exhibited amplified existential threat responses to contemporary political violence, which were associated with militancy and opposition to peaceful compromises. Together, these studies illustrate the Holocaustization of Israeli political cognitions 70 years later.

In June 1950, American newspapers reported a heated skirmish between two Holocaust survivors in New York. The altercation stemmed from one survivor accusing the other of murdering his brother in the Mühldorf labor camp in Germany. As the news spread, concerns rippled through the leadership of the American Jewish Congress (AJC), fearing that the ensuing negative publicity could jeopardize the willingness of authorities to allow survivors to immigrate to the United States. Drawing upon extensive archival material, including a comprehensive transcript of the legal proceedings meticulously assembled by the AJC, I delve into the intricate motivations and multifaceted reactions surrounding this trial. By excavating the historical layers, I shed light on underlying tensions within the survivors' community and underscore gaps between survivors and American Jews in their perceptions of the Holocaust.

Gender differences in wellbeing and trauma response have been a significant focus of psychological research, particularly among populations that have experienced extreme stressors, such as Holocaust survivors and their offspring. This study aims to explore the psychological impact of the “sense of threat” and “sense of challenge” experienced during the war in the 7 October aftermath (2023), with a specific emphasis on gender differences across different generations affected by the Holocaust. The study utilized a cross-sectional design to analyze secondary data. Research data were collected during the war in the 7 October aftermath. A total of 120 individuals, from three Holocaust cohorts (survivors, second-generation, and third generation) participated. Data on sociodemographic characteristics, as well as perceptions of threat and challenge, were gathered using the Stress, Appraisal, and Coping Questionnaire developed as reported by Lazarus and Folkman (Springer, New York, 1984). Females report a higher mean score (M = 3.36) for “sense of threat” compared with males (M = 2.85). Conversely, for the “sense of challenge,” although females exhibit a slightly higher mean score (M = 2.54) than males (M = 2.49), there was no statistically significant difference. The trauma of the Holocaust continues to afflict survivors and their descendants and is particularly pronounced during periods of extreme stress, such as war. Females exhibited an elevated “sense of threat” compared with males, which increases with each subsequent generation. Such insights stress the critical importance of incorporating a gender perspective in the design of interventions aimed at supporting trauma survivors.

In a landmark process that transformed global reparations after the Holocaust, Germany created the largest sustained redress program in history, amounting to more than $60 billion. When human rights violations are presented primarily in material terms, acknowledging an indemnity claim becomes one way for a victim to be recognized. At the same time, indemnifications provoke a number of difficult questions about how suffering and loss can be measured: How much is an individual life worth? How much or what kind of violence merits compensation? What is \"financial pain,\" and what does it mean to monetize \"concentration camp survivor syndrome\"?Susan Slyomovics explores this and other compensation programs, both those past and those that might exist in the future, through the lens of anthropological and human rights discourse. How to account for variation in German reparations and French restitution directed solely at Algerian Jewry for Vichy-era losses? Do crimes of colonialism merit reparations? How might reparations models apply to the modern-day conflict in Israel and Palestine? The author points to the examples of her grandmother and mother, Czechoslovakian Jews who survived the Auschwitz, Plaszow, and Markkleeberg camps together but disagreed about applying for the post-World War IIWiedergutmachung(\"to make good again\") reparation programs. Slyomovics maintains that we can use the legacies of German reparations to reconsider approaches to reparations in the future, and the result is an investigation of practical implications, complicated by the difficult legal, ethnographic, and personal questions that reparations inevitably prompt.

What is Holocaust literature? When does it begin and how is it changing? Is there an essential core that consists of diaries, eyewitness accounts of the concentration camps, and tales of individual survival? Is it the same everywhere: West and East, in Australia as in the Americas, in poetry as in prose? Is this literature sacred and separate, or can it be studied alongside other responses to catastrophe? What works of Holocaust literature will be read a hundred years from now-and why? Here, for the first time, is a historical survey of Holocaust literature in all genres, countries, and major languages. Beginning in wartime, it proceeds from the literature of mobilization and mourning in the Free World to the vast literature produced in Nazi-occupied ghettos, bunkers and places of hiding, transit and concentration camps. No less remarkable is the new memorial literature that begins to take shape within weeks and months of the liberation. Moving from Europe to Israel, the United States, and beyond, the authors situate the writings by real and proxy witnesses within three distinct postwar periods: \"communal memory,\" still internal and internecine; \"provisional memory\" in the 1960s and 1970s, when a self-conscious Holocaust genre is born; and \"authorized memory,\" in which we live today. Twenty book covers-first editions in their original languages-and a guide to the \"first hundred books\" show the multilingual scope, historical depth, and artistic range of this extraordinary body of writing.

Zoë Waxman examines the full history of Holocaust testimony, from the very first chroniclers confined to Nazi-enforced ghettos, to today's survivors writing as part of collective memory. She reveals the multiplicity of Holocaust experience and how different contexts have given rise to very different modes of remembering.

Monday marks the 80th anniversary of the liberation of the Auschwitz-Birkenau extermination camp. One of the youngest survivors was an eight-year-old Polish girl named Rutka. She moved to Canada after the war and took the name Rachel Hyams. Decades later, she died by suicide. Rachel’s daughter has been retracing her mother’s steps and allowed Malcolm Brabant to come along on the emotional journey.