Reading Auschwitz Ethnographic Alternatives. Mary Lagerwey. Publisher: AltaMira Press,U.
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Synopsis About this title "My mind refuses to play its part in the scholarly exercise. Synopsis : This volume examines how gender, social class and ethnicity colour the storylines of those who experienced the horrors of Auschwitz, and asks whether we can or should make sense of Auschwitz.
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Customers who bought this item also bought. Stock Image. Published by AltaMira Press New Paperback Quantity Available: 1. Seller Rating:. New Softcover Quantity Available: 1. Reading Auschwitz Paperback Mary Lagerwey. She asks whether we can--whether we should--make sense of Auschwitz. And throughout, Lagerwey reveals her own role in her research; tells of her own fears and anxieties presenting what she, a non-Jew born after the fall of Nazism, can only know second-hand.
For any student of the Holocaust, for anyone trying to make sense of the final solution, Reading Auschwitz represents a powerful struggle with what it means to read and tell stories after Auschwitz. Borrowed Memories and Grand Narratives. Different Horrors. About the Author. Droits d'auteur. That is, the actions visitors perform at the memorial are not necessarily related to the memory of the Holocaust, but instead to memories of rituals related to Holocaust memory.
Anthropologist Jackie Feldman has suggested in a personal conversation about Yolocaust that the project is an example of ritual failure. Most visitors know they have to perform some kind of transformation at the site: if they are seen failing to transform or celebrate in public, then they have failed to act appropriately.
Reading Auschwitz : Mary Lagerwey :
This failure is discussed in ethical terms in the case of the Holocaust Memorial. This is not a new thing. The memorial has been very popular and contested for the fact that it is abstract and thus facilitating activities not associated with Holocaust memory since it opened in In this way, the project acts as a finger pointed at those who often very well know where they are, and play with the boundaries of right and wrong in relation to the site. They probably would not be compelled to do so at other sites dedicated to the memory of the Holocaust, for example in the underground Information Centre at the Holocaust Memorial because those sites are historical or authentic.
Shapira himself claims he wishes to engage people in a discussion of right and wrong in Holocaust memory. Such discussions have been prevalent in Germany as well as in Israel for a while. Of course, as Amos Goldberg writes in a piece on the Jewish Narrative of Yad Vashem, right and wrong within the Israeli narrative of Holocaust memory created identification with Jews who were murdered in the Holocaust and positions Israel as the historical response to the Holocaust.
This is a position from which one can shame those who misbehave at the Holocaust memorial, then help them correct their ways and realise their failure.