By A. Reading
This publication demanding situations present pondering on reminiscence by means of reading the advanced ways that the social inheritance of the Nazi Holocaust is gendered. It considers how the previous is passed down within the US, Poland and Britain via historiography, autobiographies, documentary and have motion pictures, memorial websites and museums. It explores the configuration of socially inherited stories concerning the Holocaust in kids of other cultural backgrounds. Scholarly and obtainable, the booklet offers a groundbreaking method of knowing the importance of gender relating to cultural mediations of heritage.
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Extra info for The Social Inheritance of the Holocaust: Gender, Culture and Memory
Sample text
James Young’s (1988) excellent scholarly work considers how history, memory and state policy have intersected in different cultural contexts in relation to the Holocaust. He looks at how state policy in Poland, for example, silenced the Jewish identity of victims in the memorialisation of the Holocaust by the post-war communist regimes. There is, however, no mention of the ways in which part of the matrix also included state cultural policies relating to gender. Nancy Wood’s (1999) fascinating study of memory vectors of the Holocaust, including, historiography, war crimes trials, novels and films in Germany and France explores the identity politics expressed through these, but not gender as part of those politics.
Whereas autobiographies provide us with an example of how individual stories may enter the collective memory, film provides us with examples of collectively produced representations generally circumscribed by more dominant commercial imperatives. Memorial sites provide us with an example of how gender relations of atrocity are viscerally embedded in actual places, while museums offer the opportunity to consider interactive multimedia versions of the Holocaust within institutional and State-sanctioned public settings.
The sample of respondents was by no means ‘representative’: the enquiry – as is usual with much qualitative audience research – was a modest study, seeking to explore some of the complexities and depth of gendered historical inscription and involvement, rather than providing broad statistical data. The research consisted of life-history work with young people with varied cultural legacies and religious upbringings and beliefs, including people who identified themselves as Jewish (non-believers, Liberal and Orthodox), Buddhist, Hindu, Muslim, Christian and atheist.