Constructing a Jewish Feminist Theology of the Holocaust

The Female Face of God in Auschwitz: A Jewish Feminist Theology of the Holocaust , Melissa Raphael, Routledge 2003 (0-415-23665-7) pp. xii + 228, Pb. £18.99     

Holocaust Survivors in Hasidic and ultra-Orthodox Jewish populations

This article reports on Holocaust survivorship amongst Hasidim and ultra-Orthodox groups. The role of the social and religious set in organizing response to the Holocaust is traced. Unique dream phenomena in this group, with brief clinical vignettes, is provided. Often recurring clinical syndromes in the Hasidic Survivor population are discussed. A detailed case history with 'a strategic therapeutic approach is provided, and other treatment considerations are explored. The response possibilities of the system memory in traumatized individuals are outlined, and the centrality of activity-passivity conflicts in Survivors is noted.     

Extraordinary Evil or Common Malevolence? Evaluating the Jewish Holocaust

Abstract  This essay considers and rejects the hypothesis of Fackenheim, Wiesel and others that the Jewish Holocaust contains some qualitatively or quantitatively distinct moral evil. The Holocaust was not qualitatively distinct because the intentions and vices of the mass murderer are qualitatively indistinguishable from the intentions and vices of the common murderer. The Holocaust was not quantitatively distinct either because the sum of the evils of the Holocaust is quantitatively indistinguishable from six million randomly selected individual murders or because the notion of a 'sum' of moral evils is conceptually incoherent.     

Escape From Traumas: Emigration And Hungarian Jewish Identity After The Holocaust

Unlike other European countries, at the turn of the 20th century, Hungary ensured complete legal and religious equality for Jews living in the country. As a result, they became strongly assimilated and identified themselves as Hungarian. Leading up to and during WWII, there was a gradual and steady deterioration of those legal and religious conditions, and the “betrayal” and persecution of Jews caused unspeakable trauma all over the world. After the defeat of the Nazis, only a small number of Holocaust survivors returned to their home country; the majority emigrated. This study provides a psychoanalytical analysis of the changes in Hungarian survivors’ psychic realities and the construction of their new identities, depending on the survival strategy they chose. The hypothesis is that the rebuilding of the demolished identity and the level of trauma elaboration depend on whether this process was done at the place of the trauma or in a different society. The study uses psychoanalytic and social psychology literature to follow the impacts of the emigration process, to draw conclusions and apply them to trauma elaboration after the Holocaust.

     

Introduction: The Jewish Community Today and Tomorrow

Introduction

Introduction: The Jewish Community Today and Tomorrow     

Negative emotionality and relationships with God among religious Jewish Holocaust survivors

For those who believe in God, tragedy and misfortune often raise internal emotional and religious dissonance. Regardless of one's theological stance, emotional reactions to the Holocaust can be expected to elicit negative feelings towards God, resembling the reactions one would experience towards parents or caretakers who perpetrate or facilitate aggression. Coining the term “theistic object relations” to reflect the maturity level of relationship with God, it is posited that it is predicated on a safe and nurturing environment – paralleling the maturational development of healthy interpersonal interactions. In this context, survivors’ reactions are elaborated using the lens of parental abuse and neglect. Individual beliefs about God's role, while affecting the options for cognitive rationalisations among victims, are posited to have only minimal relevance to the expected negative emotionality. Variations in such reactions are explored from a psychoanalytic perspective within the intersectional context of trauma, divine providence, object relations development, and defence mechanism theory. Unresolved questions about the developmental hallmarks of theistic object relations are outlined insofar as they are relevant to our population.     

Theistic Dissonance Among Religious Jewish Holocaust Survivors: A Psychodynamic Perspective

Coining the term theistic dissonance to capture conflicted attitudes and feelings toward God, this article examines faith-based reactions to the Holocaust. The theological weltanschauung of religious Jewish Holocaust survivors is analyzed, with a particular focus on their attempts to reconcile the notion of a benevolent and caring God with their harrowing experience. Basic religious sources and contemporary literature are presented to elucidate the realm of resolutions of theistic dissonance. It is suggested that elements of defense mechanisms are adapted from the emotional into the cognitive realm, and are used by survivors to facilitate respective interpretations of God’s role during the Holocaust. Dissonance resolution is seen as being informed theologically and experientially for these victims who confronted stark challenges to their religious integrity.     

The collective past,group psychology and personal narrative: Shaping Jewish identity by memoirs of the Holocaust

Through honing its collective memory, especially after the Holocaust, the Jewish community has attempted to sustain its culture, bolster the Jewish identity of its members, and regain a resolute sense that its narrative is again proceeding. To some degree, all these aims are realized by instilling in its members the Jewish modal character structure: a psychological configuration with two contrastable entities. One chronically discomposed self-structure, defining itself as polluted and helpless, trembles with the appalling imagery of historical and imminent community disasters. The other entity believes in its unmatched capacity for reparative, socially beneficial actions. The paradigm of this psychological organization is found in many children of survivors. The memory of a tragic history abides alongside the community's hopes in the Jewish modal personality. The need to set forth and accommodate these two motifs imprints upon the Jewish "national" character many of its distinctive qualities. The designs of the Jewish community for this particularly Jewish twofold personality formation are augmented by the personal revelations of survivors. Therefore, Holocaustic testimonies are invested with a sacred aura. In measure, these recitals of the disaster with their stark images, plus the clashing affects aroused in the reader toward main characters of the narrative, dictate the way Jews define themselves in the world and the way they live. A confluence of being covertly commissioned by the Jewish community joins with the narrators' more idiosyncratic longings. Together they generate a steady stream of Holocaustic accounts. Complementary vectors drive the reader to peruse these records. The results therefrom, intimate knowledge of the disaster, plus the twofold personality motifs stamp many Jews as scions of the Holocaust.     

The rescue of Jewish girls and teenage women to England and the USA during the Holocaust: a gendered perspective

This article deals with the lives and experiences of refugee girls and young women who found refuge in England and the United States during the Holocaust. Between 1934 and 1945 more than 12,600 unaccompanied children and teenagers from Central Europe between the ages of five and sixteen were shielded from Nazism in the Great Britain or the United States. In addition, approximately 1000 Jewish refugee children were brought to the United States by various refugee organizations prior to and during the war years. The experiences of girls and young women in this group were different than those of boys and young men, particularly with respect to foster parent preferences, immigration, resettlement and adaptation, treatment in the foster home, professional choices, and assimilation into a new society. This article discusses these differences from the standpoint of identity construction, socio-cultural adjustment problems and alienation-assimilation dialectics.     

Jewish Identity, Hostility Toward Germany, and Knowledge About the Holocaust in the United States and Germany

This study examined the relationships among Jewish identity, hostility toward Germany, and knowledge of the Holocaust in American and German Jews. Questionnaires were distributed at synagogues in the United States, and packets were sent to heads of Jewish communities in Germany. Participants were 109 Americans and 31 Germans. Results suggested that hostility toward Germany and knowledge of the Holocaust are related to Jewish identity in American Jews, but that the variables are not related to Jewish identity for Jews in Germany. Additionally, Jews in Germany knew more about the Holocaust than did their American counterparts. Clinical psychology internship and post-doctoral fellowship at the University of California,it>Faculty position at Connecticut College in 1965 and served in its department of psychology for 33 years, until his retirement in 1998     

March of the Living, a Holocaust Educational Tour: Effect on Adolescent Jewish Identity

March of the Living (MOTL) is a worldwide two-week trip for high school seniors to learn about the Holocaust by traveling to sites of concentration/death camps and Jewish historical sites in Poland and Israel. The mission statement of MOTL International states that participants will be able to “bolster their Jewish identity by acquainting them with the rich Jewish heritage in pre-war Eastern Europe.” However, this claim has never been studied quantitatively. Therefore, 152 adolescents who participated in MOTL voluntarily completed an initial background questionnaire, a Jewish Identity Survey and a Global Domains Survey pre-MOTL, end-Poland and end-Israel. Results suggest that Jewish identity did not substantially increase overall or from one time period to the next.     

The Origins and Religious Practices and Identities of the Honen Dalim Jewish Community in Mozambique

All world religions are trans-local and transcultural and have been long before or after the thalassocracy of colonial empires took shape and moulded ethnic-religious affiliations, and Judaism is no exception. This paper is focused on the religious identities and practices of the Jews in Maputo, their perceptions of belonging and constraints of integration. It relies on an inter-subjective multi-situated ethnography and tries to reason on the ways Judaism, with its unique message, meant to be spread to all peoples and claiming its own truth and forms of allegiance and identification, assumes a new significance in complex contexts like Mozambique demanding negotiations between differently empowered agents in the present in order to achieve a constructive harmonization between the global and the local forms of Judaism.     

The Holocaust after 70 years: Holocaust survivors in the United States

Over 70 years, there have been different narratives of the Holocaust survivors coming to the United States. Survivors’ stories begin with an event of major historical significance. Difficulties in conceptualizing historical trauma, along with common distortions and myths about Holocaust survivors and their children are examined. This article proposes that it is impossible to discuss the consequences of extreme suffering without consideration of historical meaning and social context with which they are entwined. The evolution of the social representation of the Holocaust and the contradictions in clinical attributions to survivors and their children with consideration of the future is described. Attributions to survivors and their children with consideration of the future is described.     

Forgiveness and the Holocaust

This paper considers whether we have any reason to forgive the perpetrators of the most terrible atrocities, such as the Holocaust. On the face of it, we do not have reason to forgive in such cases. But on examination, the principal arguments against forgiveness do not turn out to be persuasive. Two considerations in favour of forgiveness are canvassed: the presence of rational agency in the perpetrators, and the common human nature which they share with us. It is argued that the presence of rational agency does not generate a reason to forgive. However, our common human nature may be sufficient to provide such a reason, and evidence for its general reason-giving power can be seen in phenomena such as vicarious shame, and the moral significance which we attach to the notion of crimes against humanity. A reason for forgiveness based on common human nature will not be a strong one, but a weak reason still has some force.