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This is a most honest, balanced and tactful attempt to promote self-reflection and self-understanding in two nations involved in a brutal genocide. If you are a Lithuanian or a Jew, after reading this book you have no other choice but to redefine your personal identity in order to answer the questions: What does it mean to be a Lithuanian? What does it mean to be a Lithuanian Jew? I thought I knew the answers, but I was wrong.Levas Kovarskis, psychoanalystAs Lithuanians, we need to face the deep and painful reflections of the events highlighted in this remarkable book. A great deal of work is needed on both sides to restore trust between Jews and Lithuanians and, for those not afraid to do so, reading this book is a very good first step.Danius Puras, psychiatristDespite the multitude of available works on the Holocaust, this admirably concise, yet detailed, volume will be an eye-opener for many - probably most - of its readers. Particularly valuable is its comparative (not contrastive) survey of the behavior of many in Lithuania and The Netherlands during and after the Second World War. In no sense is this book 'anti-Lithuanian', for, as the author well realizes, it was not only the Jews in that country who suffered terribly under Nazi and Soviet occupation. This monograph deserves a very wide readership, especially in Lithuania.Martin Dewhirst, University of Glasgow, Scotland.--

Holocaust, Jewish (1939-1945)

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A survivor of concentration camps and the Death March, Eli Pfefferkorn looks back on his Holocaust and post-Holocaust experiences to compare patterns of human behavior in extremis with those of ordinary life. What he finds is that the concentration camp Muselmann, who has lost his hunger for life and is thus shunned by his fellow inmates on the soup line, bears an eerie resemblance to an officeemployee who has fallen from grace and whose coworkers avoid spending time with him at the water cooler. Though the circumstances are unfathomably far apart, the human response to their situations is triggered by self-preservation rather than by calculated evil. By juxtaposing these two separate worlds, Pfefferkorn demonstrates that ultimately the human condition has not changed significantly since Cain slew Abel and the Athenians sentenced Socrates.

Holocaust, Jewish (1939-1945) --- Holocaust, Jewish (1939-1945)

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Jacques Austerlitz heißt der rätselhafte Fremde, den der Erzähler einst in einer dunklen Bahnhofshalle kennen lernte. Als der Zufall die beiden Männer wieder zusammenführt, enthüllt sich Schritt für Schritt die Lebensgeschichte dieses schwermütigen Wanderers. Austerlitz, der seit vielen Jahren in London lebt, ist kein Engländer. In den vierziger Jahren ist er als jüdisches Flüchtlingskind nach Wales gekommen. Der Junge wächst bei einem Prediger und seiner Frau heran, und als er nach vielen Jahren seine wahre Herkunft erfährt, weiß er, warum er sich als Fremder unter den Menschen fühlt. W. G. Sebald verfolgt in seinem Roman die Geschichte eines Entwurzelten, der keine Heimat mehr finden kann.

Holocaust, Jewish (1939-1945) --- Holocauste, 1939-1945 --- Fiction --- Romans, nouvelles, etc. --- Holocaust, Jewish (1939-1945) - Fiction

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Holocaust, Jewish (1939-1945) --- Holocaust, Jewish (1939-1945), in literature. --- Holocaust, Jewish (1939-1945), in art. --- Influence. --- Hitler, Adolf, --- Coetzee, J. M., --- Homes and haunts. --- Criticism and interpretation.

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Anatoli Kouznetsov avait douze ans lorsque l’armée allemande occupa Kiev en 1941. Il habitait un faubourg proche du ravin de Babi Yar, lieu où des dizaines de milliers de personnes ont été massacrées par les nazis. Lorsqu’il put s’aventurer dans le ravin, il ne trouva que des cendres et se jura de témoigner, un jour, de ce qu’il avait vu. Il consigna aussitôt ses souvenirs dans un cahier d’écolier et, durant vingt ans, l’augmenta de ses réflexions personnelles, en marge de l’histoire officielle qui taisait la vérité des massacres. Il y intégra des documents authentiques et des témoignages recueillis auprès des survivants, mena son enquête et composa un « roman-document » sur la souffrance que l’homme est capable d’infliger à l’homme, où s’entremêlent le fait historique, l’autobiographie et la réflexion sur les dictatures du XXe siècle. Paru une première fois en 1966 en version censurée par le régime soviétique, le premier grand témoignage sur la Shoah à l’Est est publié aujourd’hui dans sa version intégrale.

Babi Yar Massacre, Ukraine, 1941 --- Holocaust, Jewish (1939-1945) --- Ukraine