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When Joseph Joffo was ten years old, his father gave him and his brother fifty francs and instructions to flee Nazi-occupied Paris and, somehow, get to the south where France was free. A Bag of Marbles tells that remarkable and engaging story, bringing to life the dangers facing these two Jewish boys as they eluded the Nazis and made their way, against all odds, to safety. A captivating and unforgettable story that will reward readers young and old, A Bag of Marbles is presented here with an afterword by the author in which he responds to questions that students asked about his experience over the years.

Written by a Czech Jewish boy, A Boy in Terezín covers a year of Pavel Weiner's life in the Theresienstadt transit camp in the Czech town of Terezín from April 1944 until liberation in April 1945. 

The Germans claimed that Theresienstadt was "the town the Führer gave the Jews," and they temporarily transformed it into a Potemkin village for an International Red Cross visit in June 1944, the only Nazi camp opened to outsiders. But the Germans lied. Theresienstadt was a holding pen for Jews to be shipped east to annihilation camps. 

While famous and infamous figures and historical events flit across the pages, they form the background for Pavel's life. Assigned to the now-famous Czech boys' home, L417, Pavel served as editor of the magazine Ne?ar. Relationships, sports, the quest for food, and a determination to continue their education dominate the boys' lives. Pavel's father and brother were deported in September 1944; he turned thirteen (the age for his bar mitzvah) in November of that year, and he grew in his ability to express his observations and reflect on them. A Boy in Terezín registers the young boy's insights, hopes, and fears and recounts a passage into maturity during the most horrifying of times.

Jost Hermand's A Hitler Youth in Poland is an invaluable first-hand account of his experience in Nazi education camps for German children, four in Poland. An important addition to the growing record of the childhood experiences of so-called Kriegskinder (children of war) in Germany during the Nazi regime, A Hitler Youth in Poland is a memoir of Germany's Kinderlandverschickung (KLV) program, by which German children were evacuated from large cities to countryside camps designed to toughen and prepare them for future careers in the military.

During the Nazi era, millions of German children between the ages of seven and sixteen were taken from their homes and sent to Hitler Youth paramilitary camps to be toughened up and taught how to be "German." Separated from their families and sent to the far-flung corners of Europe, these children often endured incredible abuse by the adults in charge. In this memoir, Jost Hermand, a cultural critic and historian who spent much of his youth in five different camps, writes about his experiences as a small, unathletic boy thrown into a "wolf pack" governed by brutalization, dreary routine, and sadism.

Intelligent and persuasive, A Hitler Youth in Poland should be read by anyone interested in psychology or the history of everyday life in Hitler's Germany and the mental scars of adults born during the Nazi regime.

Eliezer Gruenbaum (1908–1948) was a Polish Jew denounced for serving as a Kapo while interned at Auschwitz. He was the communist son of Itzhak Gruenbaum, the most prominent secular leader of interwar Polish Jewry who later became the chairman of the Jewish Agency’s Rescue Committee during the Holocaust and Israel’s first minister of the interior. In light of the father’s high placement in both Polish and Israeli politics, the denunciation of the younger Gruenbaum and his suspicious death during the 1948 Arab-Israeli war add intrigue to a controversy that really centers on the question of what constitutes—and how do we evaluate—moral behavior in Auschwitz. Gruenbaum—a Jewish Kapo, a communist, an anti-Zionist, a secularist, and the son of a polarizing Zionist leader—became a symbol exploited by opponents of the movements to which he was linked. Sorting through this Rashomon-like story within the cultural and political contexts in which Gruenbaum operated, Friling illuminates key debates that rent the Jewish community in Europe and Israel from the 1930s to the 1960s.

    When Moniek (Morris) Goldner and his family were uprooted from their Polish farming village during a German action, the child-sized sixteen-year-old fled into the forests. He eventually met up with his father, who had also escaped, and together they managed to survive until a former friend betrayed the pair. Wounded and left for dead beneath his father’s murdered body, Goldner was rescued by the enigmatic outlaw Jan Kopec, who was also in hiding, looking for ways to profit from his criminal expertise.
    For eighteen months Kopec hid the boy with him, moving from one area to another, often staying in hideouts he had fashioned years earlier. At first Kopec trained Goldner simply to serve as his accomplice in robberies and black market activities. But before long he pushed the training to a whole new level, making it possible for him to sell Goldner’s services to a shadowy resistance group which was becoming interested in the daring young saboteur.
    And through it all, these two disparate personalities—the quiet, small-framed boy and the stocky, callous mercenary—forged an remarkable friendship and co-dependency born of need and desperation in a hellish time and place.

A Promise at Sobibór is the story of Fiszel Bialowitz, a teenaged Polish Jew who escaped the Nazi gas chambers. Between April 1942 and October 1943, about 250,000 Jews from European countries and the Soviet Union were sent to the Nazi death camp at Sobibór in occupied Poland. Sobibór was not a transit camp or work camp: its sole purpose was efficient mass murder. On October 14, 1943, approximately half of the 650 or so prisoners still alive at Sobibór undertook a daring and precisely planned revolt, killing SS officers and fleeing through minefields and machine-gun fire into the surrounding forests, farms, and towns. Only about forty-two of them, including Fiszel, are known to have survived to the end of the war.
    Philip (Fiszel) Bialowitz, now an American citizen, tells his eyewitness story here in the real-time perspective of his own boyhood, from his childhood before the war and his internment in the brutal Izbica ghetto to his harrowing six months at Sobibór—including his involvement in the revolt and desperate mass escape—and his rescue by courageous Polish farmers. He also recounts the challenges of life following the war as a teenaged displaced person, and his eventual efforts as a witness to the truth of the Holocaust.
    In 1943 the heroic leaders of the revolt at Sobibór, Sasha Perchersky and Leon Feldhendler, implored fellow prisoners to promise that anyone who survived would tell the story of Sobibór: not just of the horrific atrocities committed there, but of the courage and humanity of those who fought back. Bialowitz has kept that promise.

Best Books for General Audiences, selected by the American Association for School Libraries

Best Books for High Schools, selected by the American Association for School Libraries

Best Books for Special Interests, selected by the Public Library Association

This is the story of a Holocaust rescuer, Pierre Toureille, a French Protestant pastor whose efforts resulted in the rescue of hundreds of refugees, most of them Jewish. Inspired by his Huguenot heritage, Pastor Toureille participated in international Protestant church efforts to combat Nazism during the 1930s and headed a major refugee aid organization in Vichy France during World War II. After the war, Pastor Toureille was honored by the Jewish organization Yad Vashem as one of the "Righteous Among the Nations."
    In telling Toureille’s story, Tela Zasloff also depicts the wide-ranging network of Protestant pastors and lay people in southern French villages who participated in an aggressive rescue effort. She delves into their motivations, including their heritage as members of a religious minority. Toureille’s rescue work under the Vichy regime, partly official and then increasingly clandestine as the war progrressed. was a crucial part of the French non-violent "spiritual resistance" against Nazism.

After Representation? explores one of the major issues in Holocaust studiesùthe intersection of memory and ethics in artistic expression, particularly within literature.

As experts in the study of literature and culture, the scholars in this collection examine the shifting cultural contexts for Holocaust representation and reveal how writersùwhether they write as witnesses to the Holocaust or at an imaginative distance from the Nazi genocideùarticulate the shadowy borderline between fact and fiction, between event and expression, and between the condition of life endured in atrocity and the hope of a meaningful existence. What imaginative literature brings to the study of the Holocaust is an ability to test the limits of language and its conventions. After Representation? moves beyond the suspicion of representation and explores the changing meaning of the Holocaust for different generations, audiences, and contexts.

The appearance of Alain Resnais' 1955 French documentary Night and  Fog heralded the beginning of a new form of cinema, one that used the narrative techniques of modernism to provoke a new historical consciousness. Afterimage presents a theory of posttraumatic film based on the encounter between cinema and the Holocaust. Locating its origin in the vivid shock of wartime footage, Afterimage focuses on a group of crucial documentary and fiction films that were pivotal to the spread of this cinematic form across different nations and genres.

Joshua Hirsch explores the changes in documentary brought about by cinema verite, culminating in Shoah. He then turns to teh appearance of a fictional posttraumatic cinema, tracing its development through the vivid flashbacks in Resnais' Hiroshima, mon amour to the portrayal of pain and memory in Pawnbroker. He excavates a posttraumatic autobiography in three early films by the Hungarian Istvan Szabo. Finally, Hirsch examines the effects of postmodernism on posttraumatic cinema, looking at Schindler's List and a work about a different form of historical trauma, History and Memory, a  videotape dealing with the internment of Japanese Americans during the Second World  War.

Sweeping in its scope, Afterimage presents a new way of thinking about film and history, trauma and its representation.

During the 1990s and early 2000s in Europe, more than fifty historical commissions were created to confront, discuss, and document the genocide of the Holocaust and to address some of its unresolved injustices. Amending the Past offers the first in-depth account of these commissions, examining the complexities of reckoning with past atrocities and large-scale human rights violations.

Alexander Karn analyzes more than a dozen Holocaust commissions—in Germany, Switzerland, France, Poland, Austria, Latvia, Lithuania, and elsewhere—in a comparative framework, situating each in the context of past and present politics, to evaluate their potential for promoting justice and their capacity for bringing the perspectives of rival groups more closely together. Karn also evaluates the media coverage these commissions received and probes their public reception from multiple angles.

Arguing that historical commissions have been underused as a tool for conflict management, Karn develops a program for historical mediation and moral reparation that can deepen democratic commitment and strengthen human rights in both transitional regimes and existing liberal states.

To lend weight to his charge that the public school teacher has been betrayed and gravity to his indictment of the educational establishment for that betrayal, Jurgen Herbst goes back to the beginnings of teacher education in America in the 1830s and traces its evolution up to the 1920s, by which time the essential damage had been done.
    Initially, attempts were made to upgrade public school teaching to a genuine profession, but that ideal was gradually abandoned. In its stead, with the advent of newly emerging graduate schools of education in the early decades of the twentieth century, came the so-called professionalization of public education. At the expense of the training of elementary school teachers (mostly women), teacher educators shifted their attention to the turning out of educational "specialists" (mostly men)—administrators, faculty members at normal schools and teachers colleges, adult education teachers, and educational researchers.
    Ultimately a history of the neglect of the American public school teacher, And Sadly Teach ends with a plea and a message that ring loud and clear. The plea: that the current reform proposals for American teacher education—the Carnegie and the Holmes reports—be heeded. The message: that the key to successful school reform lies in educating teacher’s true professionals and in acknowledging them as such in their classrooms.

And Yet I Still Have Dreams is a departure from many Holocaust memoirs and biographies. Based on interviews with "Alex," an anonymous survivor of the Warsaw Ghetto and three concentration camps, the story follows him from his assimilated childhood to his coming to terms with his memories of the Holocaust as an older man. Alex is angry, pugnacious, and contemptuous of the stereotypes found in some survivor literature and honest about the shortcomings of other works.

The book provides a connection to seldom discussed aspects of the Holocaust: the gulf between rich and poor Jews and how this translated into everyday survival; the refusal by Alex to see himself or Jews in general as heroes or victims; his own self-absorption as a teen in the ghetto; and his "priviliged" family's near-indifference to the suffering of those around them. Alex paints a picture of complex and diverse Jewish society in prewar Poland, revealing how, many years later and despite his determine to leave it in the past, the burdens of memory--and the dreams--linger.
 

Of the 6,000,000 Jews who perished in the Holocaust, at least 160,000 were Sephardim: descendants of Jews exiled from Spain in 1492. Although the horror of the camps was recorded by members of the Sephardic community, their suffering at the hands of Nazi Germany remained virtually unknown to the rest of the world. With this collection, their long silence is broken.
 
And the World Stood Silent gathers the Sephardim's French, Greek, Italian, and Judeo-Spanish poems, accompanied by English translations, about their long journey to the concentration and extermination camps. Isaac Jack Lévy also surveys the 2,000-year history of the Sephardim and discusses their poetry in relation to major religious, historical, and philosophical questions.
 
Wrenchingly conveying the pathos and suffering of the Jewish community during World War II, And the World Stood Silent is invaluable as a historical account and as a documentary source.
 

 

Anna Spector was born in 1905 in Korsun, a Ukrainian town on the Ros River, eighty miles south of Kiev. Held by Poland until 1768 and annexed by the Tsar in 1793 Korsun and its fluid ethnic population were characteristic of the Pale of Settlement in Eastern Europe: comprised of Ukrainians, Cossacks, Jews and other groups living uneasily together in relationships punctuated by violence. Anna’s father left Korsun in 1912 to immigrate to America, and Anna left in 1919, having lived through the Great War, the Bolshevik Revolution, and part of the ensuing civil war, as well as several episodes of more or less organized pogroms—deadly anti-Jewish riots begun by various invading military detachments during the Russian Civil War and joined by some of Korsun’s peasants.

 

In the early 1990s Anna met Lawrence A. Coben, a medical doctor seeking information about the shtetls to recapture a sense of his own heritage. Anna had near-perfect recall of her daily life as a girl and young woman in the last days in one of those historic but doomed communities. Her rare account, the product of some 300 interviews, is valuable because most personal memoirs of ghetto life are written by men. Also, very often, Christian neighbors appear in ghetto accounts as a stolid peasant mass assembled on market days, as destructive mobs, or as an arrogant and distant collection of government officials and nobility. Anna’s story is exceptionally rich in a sense of the Korsun Christians as friends, neighbors, and individuals.

 

Although the Jewish communities in Eastern Europe are now virtually gone, less than 100 years ago they counted a population of millions. The firsthand records we have from that lost world are therefore important, and this view from the underrecorded lives of women and the young is particularly welcome.  

 

This groundbreaking anthology addresses the history and challenges of using “antisemitism” and related terms as tools for historical analysis and public discourse. Drawing together seventeen chapters by prominent scholars from Europe, Israel, and the United States, the volume encourages readers to rethink assumptions regarding the nature and meaning of Jewish history and the history of relations between Jews and non-Jews.

The book begins with a revised and updated version of David Engel’s seminal essay “Away from a Definition of Antisemitism.” Subsequent contributions by renowned specialists in ancient, medieval, and modern history, religious studies, and other fields explore the various and changing definitions and uses of the term “antisemitism” in a range of contexts, including ancient Rome and Greece, the Byzantine Empire, medieval Europe, early modern and modern Europe, North America, and the United Kingdom. The volume also includes a section that focuses on the Second World War, including the Holocaust and its memory. Engel offers a contemporary response to conclude the book.

First published in Hebrew in 2020 as a special issue of the journal Zion: A Quarterly for Research in Jewish History in cooperation with the Zalman Shazar Center in Jerusalem, this compelling collection has already had an impact on the study of antisemitism in Israel. It is certain to become a critical resource for scholars, policymakers, and journalists researching antisemitism, Holocaust studies, and related fields.

Art, Culture, and Media Under the Third Reich explores the ways in which the Nazis used art and media to portray their country as the champion of Kultur and civilization. Rather than focusing strictly on the role of the arts in state-supported propaganda, this volume contributes to Holocaust studies by revealing how multiple domains of cultural activity served to conceptually dehumanize Jews and other groups.

Contributors address nearly every facet of the arts and mass media under the Third Reich—efforts to define degenerate music and art; the promotion of race hatred through film and public assemblies; views of the racially ideal garden and landscape; race as portrayed in popular literature; the reception of art and culture abroad; the treatment of exiled artists; and issues of territory, conquest, and appeasement. Familiar subjects such as the Munich Accord, Nuremberg Party Rally Grounds, and Lebensraum (Living Space) are considered from a new perspective. Anyone studying the history of Nazi Germany or the role of the arts in nationalist projects will benefit from this book.

Contributors:
Ruth Ben-Ghiat
David Culbert
Albrecht Dümling
Richard A. Etlin
Karen A. Fiss
Keith Holz
Kathleen James-Chakraborty
Paul B. Jaskot
Karen Koehler
Mary-Elizabeth O'Brien
Jonathan Petropoulos
Robert Jan van Pelt
Joachim Wolschke-Bulmahn and Gert Gröning

Few places in the world carry as heavy a burden of history as Auschwitz. Recognized and remembered as the most prominent site of Nazi crimes, Auschwitz has had tremendous symbolic weight in the postwar world.

Auschwitz, Poland, and the Politics of Commemoration is a history of the Auschwitz memorial site in the years of the Polish People’s Republic. Since 1945, Auschwitz has functioned as a memorial and museum. Its monuments, exhibitions, and public spaces have attracted politicians, pilgrims, and countless participants in public demonstrations and commemorative events.

Jonathan Huener’s study begins with the liberation of the camp and traces the history of the State Museum at Auschwitz from its origins immediately after the war until the 1980s, analyzing the landscape, exhibitions, and public events at the site.

Based on extensive research and illustrated with archival photographs, Auschwitz, Poland, and the Politics of Commemoration accounts for the development and durability of a Polish commemorative idiom at Auschwitz. Emphasis on Polish national “martyrdom” at Auschwitz, neglect of the Shoah as the most prominent element of the camp’s history, political instrumentalization of the grounds and exhibitions—these were some of the more controversial aspects of the camp’s postwar landscape.

Professor Huener locates these and other public manifestations of memory at Auschwitz in the broad scope of Polish history, in the specific context of postwar Polish politics and culture, and against the background of Polish-Jewish relations. Auschwitz, Poland, and the Politics of Commemoration will be of interest to scholars, students, and general readers of the history of modern Poland and the Holocaust.