title for an essay about the holocaust

150 Holocaust Essay Topics & Examples

Looking for good titles for a Holocaust project? This is one of the most tragic parts of WW2 that is definitely worth studying.

🔝 Top 10 Holocaust Questions for Essays

📝 holocaust essay: how to write, 🏆 holocaust essay examples & topics, 📌 holocaust thesis ideas, ✍️ holocaust essay topics for college, 💡 most interesting holocaust topics to write about, ❓ holocaust essay questions.

The most popular Holocaust essay topics are:

• The Holocaust and its causes
• Nazi human experiments as a part of the Holocaust
• Jewish ghettos in Poland
• The establishment of Auschwitz concentration camp
• The consequences of the Holocaust

Below you can find much more ideas. In this article, we’ve collected Holocaust thesis ideas and questions for essays. They will suite for middle school, high school, and college-level assignments. You’ll also find tips on writing your introduction, conclusion, and formulating a thesis statement, together with Holocaust essay examples. Write an ️A+ paper with us!

• What were the ideological causes of the Holocaust?
• How was anti-Jewish legislation in Germany established?
• What were the goals of the Nazi Euthanasia Program?
• How and where were the largest ghettos created?
• How did the concentration camp system expand across Europe?
• What were the three types of ghettos?
• How did the resistance efforts in the ghettos look like?
• Who were the key opponents of Nazism inside and outside Germany?
• How did the US government respond to Nazism?
• What were the consequences of the Holocaust?

The Holocaust has affected millions of people around the world. It is one of the most tragic and problematic topics of history. Holocaust essays help students to understand the issue better, analyzing its causes and consequences.

Organizing an essay on the Holocaust may be challenging, as there are many aspects to cover. We have developed some tips to help you through the process.

First, choose the Holocaust issue you want to discuss. Select one of the titles to work on. Some of the Holocaust essay topics include:

• Concentration camps in today’s Europe
• Lessons from the Holocaust: Fostering tolerance
• Present and future of the Holocaust research
• The causes of the Holocaust and discrimination against Jewish people
• How could people have stopped the Holocaust?
• Political issues behind the Holocaust
• The effects of the Holocaust on its survivors
• The factors and issues that contributed to Nazism

You can choose one of these holocaust essay questions or ask your professor for suggestions. Once that you have selected the topic of your essay, you can start working on the paper.

A well-developed structure is highly significant for an outstanding essay. Here are some tips on how to develop a structure for the paper:

• Think of the Holocaust essay prompts you want to discuss first. You can do preliminary research to see what issues you should cover.
• Ask your professor about the type of essay you should write. If it is an argumentative essay, you will need to leave space for at least one refutation paragraph and a rebuttal paragraph.
• Include an introductory paragraph (or several paragraphs if you are working on a longer essay). This paragraph should include the background information on the Holocaust and the problem you have selected. Discuss the goals of the paper and state your main claim at the end of this section.
• The main arguments of your paper will comprise body paragraphs. You may want to dedicate at least one separate paragraph for each of your claims. The number of body paragraphs is up to you, however, we would recommend including at least three of them. Hint: Make smooth transitions between paragraphs to make your paper look more organized.
• Remember that at least one body paragraph should state the general information about the Holocaust, its causes, and effects. You may discuss statistical data, global consequences, and primary victims.
• While working on a refutation paragraph, do not forget to prove that your arguments are more reasonable that the opposing perspectives. You can dedicate a separate paragraph for a rebuttal.
• A concluding section or a summary should state your main arguments again. You can also include a recommendation if necessary.
• Important tip: Do not make your paragraphs too short or too long. We would recommend writing between 65 and 190 words per paragraph and not more than 35 words per sentence. Making all body paragraphs of similar length is also a good idea that will make your paper look more professional.
• Ask your professor whether you need to include a title page and table of contents. Remember that a reference page is a must, as it includes all sources from the essay.
• If you are not sure that the selected structure is good, search for the holocaust essay titles and examples online and see how other students organize their papers. Avoid copying the works you will find.

Remember to look at the samples on our website to get some ideas for your excellent paper!

• Critique of Elie Wiesel’s Holocaust Book “Night” Like many books on the Holocaust, Elie Wiesel’s Night is a dramatic picture of the horror times in the history of humankind and particularly in the history of the Jewish people.
• Holocaust and Bosnian Genocide Comparison The current paper aims to compare some of the most notable genocides in history, the Holocaust, and the Bosnian mass murder in terms of their aims, death tolls, tactics, and methods.
• The Holocaust: Poem “Tears of Blood” The extermination of the Roma was part of the general policy of the National Socialists to destroy political opponents, homosexual people, terminally and mentally ill, drug addicts, and Jews.
• US Holocaust Policy During World War II However, the anti-Nazi campaign was not successful, and the main reason for this was the harsh foreign policy of the USA.
• Reasons Why the Jews Failed to Resist the Holocaust The award-winning book brings the readers to the lives and experiences of Vladek Spiegelman, a holocaust survivor, and his father during the period.
• Discussion of Holocaust and Immigration In “Holocaust Education and Remembrance in Australia,” Suzanne D.and Suzanne H.discuss the adverse effects and after-issues of immigration among the Jewish community and how it led to the concept that the Holocaust had a long-lasting […]
• The Holocaust and the Nakba: Tragedy and Trauma The Nakba refers to the destruction of hundreds of cities and towns and the Palestinian people’s cultural, economic, political, and social backgrounds.
• Holocaust Commemoration in the US Holocaust Memorial Museum This paper is relevant to the understanding of virtual exhibit since it highlights the major notions of memorialization that are included in the exhibition.
• Holocaust: Traditions and Encounters He was the only presenter in the video: he revealed the question about Sephardic Jews in the Holocaust and answered questions from the audience.
• Holocaust: Taking Steps Toward Evil To the Nazi leader, the Jews were an inferior race and were an alien threat to the German racial purity. The Germans blamed the Jews for having lost the World War 1 and accused them […]
• A Visit to the Holocaust Museum Houston The museum emphasizes the perils of intolerance, bigotry, and apathy by drawing on the lessons of the Holocaust and other massive genocides.
• “Holocaust Horror…” by Moore A considerable number of young people do not have the correct knowledge, and the most disturbing fact is that the Holocaust started to be interpreted in different ways.
• The Relationship Between Epigenetics and the Effects of the Holocaust Tests are most likely to identify existing changes of DNA and the proteins related to DNA, which are responsible for the structure of the DNA and the availability of other elements related to the DNA.
• The Terror of the Holocaust in the Book “Hana’s Suitcase” by Karen Levine The story “Hana’s Suitcase” by Karen Levine is not fiction, where heroes and the plot are the imagination of the author; it is a documentary story where the situation and named people are real, they […]
• The Holocaust and Schindler’s List: Transforming the Human Perception of Violence The World War II genocide of Jews, known as the Holocaust, changed both the Jewish history and the history of the world, transforming the human perception of violence and religious conflicts.
• The Holocaust as a History-Cultural Phenomenon The Holocaust in the narrow sense represents the persecution and mass extermination of Jews who inhabited the German lands, the territories of Hitler’s allies, and the areas occupied during the war.
• Art Spiegelman’s Graphic Novel “Maus I: A Survivor’s Tale”: Author’s Understanding of the Holocaust Spiegelman uses mice to represent Jews because of the oppression they experienced while in Hitler’s concentration camps. The mistreatment the Jews experienced is similar to what mice experience in the presence of cats.
• Holocaust Museum Exhibition “State of Deception” Generally, evaluating a variety of facts from different sources, it becomes evident that the exhibition “State of Deception: The Power of Nazi Propaganda” in the United States Holocaust Memorial Museum can be seen as rather […]
• Holocaust: Ethnic and Cultural Diversity and the Real Face of Prejudice The holocaust refers to the murder of six million European Jews in the course of the Second World War. The holocaust was the highest level of prejudice in society during the time.
• German Attitudes Towards Third Reich and Holocaust Commemoration The Goldhagen debate represents a shift in the attitude of the Germans regarding the commemoration of the Third Reich and the remembrance of the holocaust.
• Jewish Holocaust and the Humour During the Dark Times This is the Jewish long tradition of jokes in Judaism that dates back to the Midrash and the Pentateuch but it generally refers to the more recent group of verbs that were first used in […]
• Human Response to Holocaust in “Nightfather” and “Fugitive Pieces” It is his memory of the nightmare that keeps him imprisoned, he appears in the camp again and again by the volition of his memory that is eager to play painful tricks with him.
• Holocaust Denial: Dynamics of Ethics While keeping this in mind, we will analyze the introduction of “holocaust denial” criminal charges into the penal code of many Western countries that simultaneously take pride in the fact that their democratic form of […]
• American’s Reaction to Jewish Holocaust Later when America joined Russia in the war against the Nazi Regime, the action was selective in that it failed to protect the Jews from genocide.
• Holocaust: From Discrimination to Concentration Camps The discrimination as said at workplaces and other areas was later to escalate to actual killing with the taking of power by the Nazi party establishing legal backing of their activities with the enactment of […]
• Jewish Family’s Experiences During the Holocaust Piecing together everything that I learned from my grandparents and parents, I have come to realize that I was shaped early on by the experience of my ancestors in the Holocaust and in Russia.
• Censorship, Holocaust and Political Correctness In this paper, we will focus on exploring different aspects of formal and informal censorship, in regards to a so-called “Holocaust denial”, as we strongly believe that people’s ability to express their thoughts freely is […]
• The Holocaust: Auschwitz Concentration Camp History In an attempt to dehumanize the victims of the Nazis and as a testament to the resilience of a few of the inmates of the camps, the mentality of the brutal Nazis is worth a […]
• Vatican and Holocaust: Did Pope help Jews The couple later stated that they never wanted the Pope to come out in the open and state that he was against the Nazis because then he will become the center of attention and to […]
• Holocaust: What Were Its Causes and Effects? After the invasion of the Soviet Union by Nazis, the goal of the Nazis was to murder every individual of Jewish origin, which the Nazis defined as anyone with a trace of Jewish “blood” dating […]
• Henry Orenstein: Holocaust Survivor and Entrepreneur The Nazi regime, were under the impression that the Germans were ‘racially superior’ to the Jews and believed that the Jews were somehow lesser than them.
• The Holocaust: Historical Analysis The Holocaust, now the example of Jewish pain, has long stopped to be a piece of history, and is now regarded by spiritual and material alike, as a piece of divinity – a sacred text […]
• The Holocaust: Planned Physical Extermination In this essay, we are going to concentrate particularly on the point of the Holocaust in the countries of Eastern and Western Europe, namely the extermination of Jews that took place in Romania and France […]
• Holocaust Tragedy in Nazi Germany Since the forties of the twentieth century, another such theory, called the Holocaust, came into use in the context of the mass extermination of Jews in Europe by the Nazis. It is the education of […]
• The Holocaust: Problems and Perspectives of Interpretation The sanctity of life should therefore be respected at all costs and so humanity should strive to coexist in peace and harmony in a manner that is sustainable to prevent the reoccurrence of such atrocities […]
• A Visit to the Holocaust Museum in Washington DC People visited the museum to learn about the atrocities caused to the Jews by the Nazi administration, headed by Hitler. The other piece I learned is that in the museum there was a video of […]
• Holocaust in “Maus” Graphic Novel by Art Spiegelman It is quite peculiar that Spiegelman uses only the black-and-white color perhaps, this is another means to emphasize the gloomy atmosphere of the Nazi invasion and the reign of the anti-Semite ideas.
• Post-Holocaust and Imprisonment Literary Works It is possible that Celan uses repetition to express the feelings of repetitiveness that he and the other people felt during the imprisonment.
• Virginia Holocaust Museum’s Genocide Presentation In terms of the educational objective, I aimed to learn the aspects and details of the Holocaust through the artifacts, objects, and things that belonged to people experiencing these events’ atrocities.
• Virginia Holocaust Museum Trip and Experience I wanted to make sure that I could listen to myself and truly feel what the Holocaust was for humanity and is for me. I felt outraged that someone could think they had the right […]
• Virginia Holocaust Museum Field: Trip Reflection I must admit that the very fact of listening to the voice of somebody who went through the horrors of the Holocaust proved to be at least as revealing as all of the artifacts and […]
• The Poetry of the Holocaust Period In conclusion, it seems appropriate to state that Sutzkever is a metaphysical poet as his creative thought focuses on the beauty of nature and the truthful presentation of events.
• The Public Memory of the Holocaust In addition to his pain, Levi concerns the increasing temporal distance and habitual indifference of hundreds of millions of people towards the Holocaust and the survivors1 It causes the feeling of anxiety that was fuelled […]
• History of the Holocaust They can be outlined as follows: the historical legacy of anti-Semitism in Europe, the particulars of the German national character /the fact that the Nazis did succeed in dehumanizing the Jews, and the irrational hatred […]
• Holocaust and Stuttgart Declaration of Guilt This paper is devoted to the analysis of the Holocaust in general and the Stuttgart Declaration of Guilt in particular. The judges represented the states which were the main winners in the war: Great Britain, […]
• Holocaust Memorial Museum Textiles, for example, badges, uniforms, flags, costumes, and banners are also housed in the museum. Other types of materials housed in the museum are works on paper, such as announcements, posters, broadsides, and maps.
• Holocaust in “Survival in Auschwitz” by Primo Levi Another issue that needs to be discussed is that the economy of Germany was hurt because of the World War I, and it has affected the pride of the nation.
• 1942-1945 Holocaust: Nazi Germany’s Political Reasons Started in 1942 and taking place until the end of the war, the Holocaust was the genocide of Jewish people arranged by Hitler and implemented by the Nazi army.
• Holocaust vs. Japanese Colonial Era in Korea The Holocaust in the history of Jewish people, as well as Japanese occupation in the history of Korean people, was one of the greatest tragedies.
• Holocaust, Antisemitism, and Propaganda That is why, nowadays great attention is given to issues which led to the death of millions of people. Being a part of the ideology of Nazism, it led to the elimination of a great […]
• The Holocaust Effects: Books “Tzili” and “Wartime Lies” The natural experiences of growing up are changed and twisted by the war and its horrors, but the specific developments, their perceptions, and impacts are affected by the children’s personalities and circumstances of their lives, […]
• Nazi Medical Experiments During the Holocaust The information is maintained by the United States Holocaust Memorial Museum. This photograph is maintained and produced by the United States Holocaust Memorial Museum.
• The Holocaust and Jehovas Witnesses The concept of “spiritual resistance” in the case of members of Jehovah’s Witness during the era of the Nazis in Germany focused primarily on continuing the acts associated with their faith despite the persecution they […]
• Holocaust: Nazi Anti-Jewish Policies and Actions The major policy that the Nazi implemented was the Law for the Restoration of the Professional Civil Service that excluded Jews from government jobs.
• Holocaust and Nazi’s Racial Imperialism The scholar argues that the event was a result of the racial imperialism championed by the Nazi Party in the country.
• Adolf Hitler and a History of the Holocaust Before going any further it is important to point out the kind of mindset that the German people had back then that made it easier for Hitler to convince them to join him in a […]
• The Holocaust History: the Jewish Community Destruction To achieve its objective, the paper will expound on why the Nazi government targeted the Jews, why did these attacks come during this specific period, the role that average German citizens played and the overall […]
• Holocaust History, Its Definition and Causes Also notable about racism is the fact that it may take several forms and it is not just limited to the literal meaning of racism like the skin color, the size of the eyes, and […]
• Holocaust Experience in the Book ‘Night’ by Elie Wiesel Eliezer’s depiction in the story as the main character in the story is that of a humble and religious young man.
• The Jewish Holocaust Novel ‘Night’ by Eliezer Wiesel Generally, Eliezer admired the fact that his father was prayerful and he kept his utmost faith in God even in the time of oppression.
• History of the Jews and the Holocaust The Nazi regime and its partners became the pioneers of the Holocaust. That being the case, the anti-Semitism ideas and prejudices experienced in Germany before the Second World War led to the infamous Holocaust.
• Denying the Holocaust: The Growing Assault on Truth and Memory by Deborah Lipstadt The book is divided into chapters that focus on the history and methods that are used to distort the truth and the memory of the Holocaust.
• The United States Holocaust Memorial Museum Since its inception in 1993, the museum has served as the nation’s reminder when it comes to issues of the holocaust.
• Iran and Israel’s Nuclear Holocaust and the Gulf Cooperation Council’s Position As such conflict would put a serious threat to the safety of the region, the policy aims at the acceptance of nuclear deal and the development of the effective course of actions aimed at eliminating […]
• Liberal Democracy, Anti-Semitism and the Holocaust The Nazis and other populist political movements in Germany believed that the Jews had undue influence in the country through their prominent positions in the media and the financial system4.
• Was the Holocaust the failure of or the product of Modernity? The date that traditionally marks the beginning of modernist era is 1453, when the City of Constantinople was conquered by the Turkish Ottoman Empire, as far as this date symbolized the end of the Byzantine […]
• Reconsidering the History: Holocaust Denial. The XXI Century Prospects Despite the fact that Holocaust was one of the hideous crimes against the humanity that is never to occur again, some tend to represent the tragic event as the stage of the history that people […]
• Nazi Germany & Holocaust The Nazi movement is a revolutionary movement that was associated with the mass murder of Jews and Communists in an attempt to restore the reputation of Germany at the international level. The Nazi regime under […]
• The Holocaust and Nazi Germany The rise of the Nazis to power in 1933 led to the establishment of thousands of concentration camps, which were centers of mass murders of Jews.
• The Holocaust and Jews Extermination The Nazis perceived Internationalism in the context of the Holocaust to be a global perspective primarily held and advocated by Jews who were using it as a method designed to dominate the whole world.
• The Holocaust: Analysis of Life in the Kovno, Warsaw and Lodz Ghettos Due to the continued capturing and shooting of the Jews at the forts, Rabbi Shapiro felt that the Jews should be separated from the Lithuanians to live into the Ghetto and thus a seven member […]
• How Holocaust Has Been Projected by the Different Historians Over the Years? Several historians claimed that it was unfair as it was an act of barbarism and it promoted wicked behavior with the innocent people of Jewish community while on the other hand, it was said that […]
• Jewish Insight of Holocaust Holocaust, the extermination of Jews from the European land was the example of brutality and viciousness of the Nazi Germany. Meanwhile, many historians were observing the situation critically and wanted to present their ideas about […]
• Shooting At the Holocaust Museum According to the incident report, von Brunn entered the museum and shot the guard. His motive was to hold the board members who were in the building hostage for the economic difficulties that the country […]
• The Nazi Holocaust’s Effects This study aims at analyzing the claim that social and psychological effects of the Holocaust linger in areas of political systems in which the survivors of the holocaust currently reside.
• The History of the Holocaust Hitler said that the root cause of the problems were the despicable Jews of Europe. The direct victims were the Jews but the rest of the world understood the consequences of inaction and the lack […]
• Holocaust and the Cold War Cold war refers to the military and political tension between the United States of America and the Soviet Union immediately after the World War 2.
• Reinhard Heydrich’s Role in the Holocaust With the help of his boss: Himmler[7], they used political forces to influence the police in an attempt to ensure the consolidation of the Nazi administration in the entire nation of Germany[8].
• Doris Bergen: Nazi’s Holocaust Program in “War and Genocide” The discussion of the Holocaust cannot be separated from the context of the World War II because the Nazi ideology of advancing the Aryans and murdering the undesirable people became one of the top reasons […]
• The ‘Banality’ of Abstraction: Western Philosophy’s Failure to Address the Moral Implications of the Holocaust Additionally, I would like to address the relationship of Arendt and Heidegger in the context of The Holocaust, and the effect that it had upon their philosophical works.
• Conduction of The Holocaust Propaganda against Jews The common media the Nazis used for the campaign against the Jews was the Weekly Nazis newspaper, “The attacker”.
• Does Global English Mean Linguistic Holocaust? It is not difficult to find examples of the extinction of languages in the wake of the introduction of English. Some of the most active areas of extinction include the American West, where a variety […]
• The Horror of the Holocaust in Different Styles of Writing One of the thematic thread that unites these three works of the writers from different countries is their attempt to reproduce how cruel and unfair the actions of the Nazi were. The Holocaust, the judgment […]
• Peter Eisenman; Building Germany, the Holocaust Memorial The Jews were not the Nazi’s only victims during the holocaust, other casualties were the weak and disabled people in the society, who were killed on the pretext of the Euthanasia program.
• The Holocaust: A German Historian Examines the Genocide The Holocaust: A German Historian Examines the Genocide deals with one of the most debatable issues of the history of the twentieth century, i.e.
• The Holocaust: Religion, Race and Ethnicity Discrimination
• Holocaust Resistance: The Largest Jews Revolt Holocaust
• The Violent Conditions and Dehumanization Faced by the Jewish People During the Holocaust
• Analysis of the Causes of the Holocaust in Germany
• The Anger and Bewilderment of Holocaust Survivors
• Racist and Hate Crimes During the Holocaust
• The Long-Lasting Impact of the Holocaust on the Survivors
• The Holocaust, and the Statistics of the Tragic Events
• General Information About the Holocaust Was Genocide Against the Jewish Race
• The Causes and Effects the Holocaust Was Responsible for the Death of 6 Million
• Overview of the Chinese Holocaust and Experiments on Living People
• The Goals and Impact of the Holocaust Camps in Germany
• General Information About the Horrible Events That Took Place During the Holocaust
• The Different Killing Methods Used by the Nazi Germans During the Holocaust
• The U.S. Government’s Disregard of the Jewish Holocaust
• Survivor’s Syndrome Among Holocaust Survivors
• The German Holocaust: Treatment of the Germans After WWII
• Holocaust Survivor Testimonies: Time, Methodology and Memory
• The Link Between Nazi Propaganda and the Holocaust
• Holocaust Survivor Bewilderment and Anger
• Stolen Art Literature and Music of the Holocaust
• The Genesis and History of the Holocaust in Nazi Germany
• The Knowledge About the Holocaust To Avoid the Same Experience
• Analysis of the Holocaust and the Crisis of Human Behavior
• The Horrific Experience and Fate of the Children During the Holocaust
• How Did the Holocaust Affect the Jewish Community?
• How Does the American Holocaust Show the Huge Decline of Native Americans?
• Was German “Eliminationist Anti Semitism” Responsible for the Holocaust?
• How Were Jews Treated During the Holocaust?
• What Is the Relationship Between Holocaust and Genocide?
• How the Holocaust Took Away the Rights of Jewish People?
• What Was the Strength of the Nazis During the Holocaust?
• With Whom Does Responsibility for the Holocaust Ultimately Lie?
• How the Pope Affected the Holocaust?
• What Events Led to the Holocaust in Germany?
• How Was Survival Possible in the Death Camps of the Holocaust?
• Were the Jehovah’s Witnesses Really Affected by the Holocaust?
• Why Does God Permit Tragic Events Like the Holocaust Terrorist Attacks?
• What Was Hitler’s Role in the Holocaust?
• Why Is Peter Eisenman Building a Memorial to the Victims of the Holocaust in Germany?
• How Does the Holocaust Compare to One Other Form of Modern Genocide (Kurdish Genocide)?
• What Are the Problems Between Jews and Christians That Caused the Holocaust?
• How Did Oskar Schindler Act During the Holocaust?
• What Prejudices Were There During the Holocaust?
• How Did People Avoid Removal During the Holocaust?
• What Kind of Medical Experiments Were Carried Out During the Holocaust?
• How Did the Holocaust Affect Ordinary People?
• What Are the Proposals for Preventing a New Holocaust?
• How Did the U.S. React to the Holocaust in Germany?
• Why Was the World Silent During the Holocaust?
• How the Holocaust Affected Its Jewish Victims?
• What Are the Consequences of the Holocaust and Its Consequences for the Jews and the Rest of the Population?
• How the Holocaust Explodes the Concept of Mass Crime?
• Why Are Jews Demanding Compensation for Holocaust Damage?
• What Economic and Social Conditions Led to the Holocaust?
• Chicago (A-D)
• Chicago (N-B)

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126 Holocaust Essay Topics & Research Paper Titles

The Holocaust is one of the most tragic events in world history, and writing an essay about it can help you understand it better. Among these Holocaust essay topics, you can find ideas for different types of middle school or college essays. Use them as the Holocaust essay titles or as a starting point for your dissertation research.

🕎 TOP 7 Holocaust Essay Topics

🏆 good titles for holocaust essays, 🎓 most interesting holocaust research paper topics, 💡 simple holocaust essay ideas, ❓ holocaust questions for essays, 📝 holocaust argumentative essay topics, 🔎 holocaust topics for research paper, ✍️ more holocaust essay titles.

• Holocaust and War in “Hiroshima” by John Hersey
• Holocaust in “The Boy in the Striped Pajamas” Film
• Turning Points of the Holocaust
• Escape from Sobibor: World War 2 Holocaust
• World War II: Holocaust and Discrimination of the Jews
• Holocaust: Jewish Women’s Experiences
• World History: Researching of Holocaust
• “Children in the Holocaust and World War II” by Holliday The book “Children in the Holocaust and World War II” describes what difficulties a brother and a sister experienced in the Lodz Ghetto in Poland during World War II.
• Perpetrators, Bystanders, and Rescuers During the Holocaust The Holocaust was prevalent, with cruelties, tragedies, and atrocities directed at various groups defined by diverse characteristics.
• Holocaust and Its Physical and Mental Consequences This paper is a detailed and thorough study of the physical and mental consequences of the Holocaust on people who survived this terrible period of history.
• The Holocaust Impact on Jewish Theology Holocaust had a major impact on Jewish theology by providing an earth-shattering tragedy the likes of which the Jewish have never seen in the past, to explain.
• Wiesel’s Holocaust Experiences Eliezer Wiesel’s view of human nature and understanding of God radically changed due to his experience of the Holocaust.
• Behavior of Witnesses in “Holocaust by Bullets” by Desbois Desbois’ book “Holocaust by Bullets” documents in detail the experience of witnesses to the persecution of the Jews by the Nazis.
• Holocaust and Moral Objectivism: “Surviving Auschwitz” “Surviving Auschwitz: Children of the Shoah” by WSGVU is a documentary that follows two Holocaust survivors as they visit their hometown and concentration camps.
• The Extent of the Holocaust as a Christian Problem The events of the Holocaust are considered a regrettable lapse in judgment on the part of the German Christian population and should be remembered to prevent such events.
• Holocaust and the United States To the most basic facts, the holocaust saw the death of approximately eleven million people, six million of these being Jews.
• The Armenian Genocide and the Holocaust Comparing the Holocaust and the Armenian Genocide the latter is much simpler in terms of cause, method, and outcome. The Holocaust is the direct result of anti-Semitism.
• Third Reich and Holocaust Commemoration The commemoration of the Third Reich and the holocaust through negative publicity like in Goldhaggen and crimes of the Wehrmacht gives the world a chance to ridicule the country.
• Facts of the Holocaust Holocaust was one of the most terrible events in history if the world marked by extreme violence and hostility.
• American Influence on Stopping Holocaust Had America been involved early and acted accordingly, millions of Jews could have been saved from the Holocaust.
• Holocaust and Genocide Analysis The ideology provided by Nazi underlined the descent of the German people from the Aryan race and rejected all other nations.
• “I, Rigoberta Menchú: An Indian Woman in Guatemala” and “American Holocaust: The Conquest of the New World”: Comparison The book titled “I, Rigoberta Menchú: An Indian Woman in Guatemala” is an autobiography of Rigoberta Menchú that is written in the form of the testimonio.
• Herero Holocaust Among European Colonial Genocides The source identifies a pattern of events that preceded the holocaust in Germany. As Ter-Matevosyan notes, the holocaust is one of the worst historic moments in modern history.
• US Holocaust Memorial and American Indian Museums In this paper, I will evaluate the National Museum of the American Indian and the U.S. Holocaust Memorial Museum.
• Holocaust in “Night” Novel by Elie Wiesel While exterminating Jews, the Nazis were also trying to humiliate the ‘chosen people’ in every way possible. Wiesel’s book Night illustrates the validity of this suggestion.
• Antisemitism Controversy and Holocaust Denial Antisemitism has existed for centuries and taken different forms. This is a very dangerous phenomenon as it often resulted in cruel pogroms and even legal persecutions.
• Holocaust Denial and Antisemitism Ideas Antisemitism has existed for centuries and taken different forms. This is a very dangerous phenomenon as it often resulted in cruel pogroms and even legal persecutions.
• “Night” a Book by Elie Wiesel about Holocaust Literature Analysis Night is a book written by Elie Wiesel that focuses on his experiences while imprisoned in one of the Auschwitz concentration camp during the Holocaust.
• Night by Elie Wiesel: A Memoir About the Holocaust Experiences Night by Elie Wiesel describes the little boy Eliezer. In his teens, Eliezer is a perfect embodiment of a child growing up in a perfect society.
• The Rwandan Genocide as One of the Devastating Genocides Since the Holocaust The historic Rwandan Genocide, organized by Hutu hardliners, resulted in the merciless murder of approximately one million individuals after a three months rampage in 1994.
• Environmental Studies: The Global Warming Holocaust Global climate change is a social issue that has captured the imagination of the world’s population. This issue is discussed in mass media and social media platforms.
• Concentration Camps During the Holocaust
• Saving Jews From the Holocaust Examined in Terms of Cognitive Dissonance Theories
• Nazi Beliefs and the Holocaust
• Holocaust Survivor Bewilderment and Anger
• Life During the Holocaust in the Eyes of Jean Amery
• Comparing Adolf Hitler and Joseph Stalin During the Holocaust
• Christian Churches Should Have Opposed the Nazi Holocaust
• Holocaust, the Rwandan Genocide, and the Asian Genocide
• Stolen Art Literature and Music of the Holocaust
• German Anti-Semitism Was Responsible for the Holocaust
• Political Ideology and Other Factors Leading to the Holocaust
• Dehumanization During the Holocaust and Iranian Revolution
• Holocaust and Its Sociopolitical Causes
• American Foreign Policy During the Holocaust
• Moral Indifference, the Holocaust & the Directive for Genocide
• Croatia Before and After the Holocaust and World War II
• Death and Concentration Camps in the Holocaust History
• Nazi Propaganda During World War Two and the Holocaust
• Holocaust Victim’s Retribution and Reparations
• Nazi Germany and Virginia Holocaust Museum
• Medical Experiments During the Holocaust
• Pre Nazi Holocaust and the Civil War
• Holocaust and Bosnian Genocide Comparisons
• German Battalion 101’s Role in Perpetuating the Holocaust
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• Holocaust Bystanders: Placing the Blame on Surrounding Citizens and Allied Nations
• Anti-Semitism and the Holocaust
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• Holocaust and the Response of the American Catholic Church
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• Advancing the Individual’s Knowledge of the Holocaust
• Holocaust: Monuments, Memorials, and Public Demonstrations
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• Challenges Facing the Nazis and Other Jews in the Holocaust
• Holocaust Survivor Testimonies: Time, Methodology, and Memory
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• How Did the Holocaust Affect the Development of Military Literature?
• How Did the Native American Removal Compared to the Holocaust?
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• How Ordinary Germans and Their Foreign Allies Willingly Participated in the Holocaust?
• How the Holocaust Affected It’s Jewish Victims?
• Were German Citizens Aware of the Holocaust?
• What Did the Holocaust and Japanese Relocation Act Have in Similarities?
• What Theological Questions Relevant to the Study of Judaism Are Raised by the Holocaust?
• What Was the Involvement of Ordinary Germans in the Holocaust?
• Why Germans Scientist, Engineers and Doctors Asked To Participate in the Holocaust?
• Why Should Future Generations Know About the Holocaust?
• Were the Jehovah Witnesses Really Affected by the Holocaust?
• Was German “Eliminationist Antisemitism” Responsible for the Holocaust?
• What Is Meant by Term the Holocaust Industry?
• Why Does God Permit Tragic Events Like the Holocaust Terrorist Attacks?
• Who Says the Holocaust Never Happened and Why Do They Say It?
• What Is the Environmental History of the Holocaust?
• Why Did the World Keep Silent During the Holocaust?
• What Is the Treatment of the Holocaust in High School History Textbooks?
• What Is the Culpability of Accounting in Perpetuating the Holocaust?
• Did Gender Matter During the Holocaust?
• What Are the Reflections on the Historiography of the Holocaust?
• Can There Be a Political Science of the Holocaust?
• How Did Holocaust Show the Problems of Historical Representation?
• Why the Holocaust Does Not Matter to Estonians?
• Bystanders during the Holocaust: should they be morally responsible for not intervening?
• Did the Nuremberg trials achieve justice for Holocaust victims?
• Should teaching the history of the Holocaust be mandatory in schools?
• Should Holocaust denial be legally punishable?
• Does the Holocaust illustrate the dangers of unchecked government power?
• Should Holocaust restitution claims be limited to a specific timeframe?
• The Holocaust and the problem of evil: does this genocide contradict the existence of a benevolent God?
• Should non-Jewish victims of the Holocaust be commemorated equally to Jewish victims?
• Should Holocaust museums adopt a truthful or sensitive approach to showing Holocaust atrocities?
• Is it justifiable for Holocaust victims to seek financial restitution from companies collaborating with Nazis?
• The Holocaust denial: the motivations behind it and its consequences.
• What were the motivations of people participating in the Holocaust genocide?
• The impact of the Holocaust survivors’ testimonies on understanding the history.
• The role of the Holocaust in countering modern hate speech and prejudice.
• Similarities and differences between the Holocaust and other genocides.
• How did the Nazi propaganda incite violence during the Holocaust?
• Evaluating the effectiveness of resistance movements during the Holocaust.
• The psychological effects of the Holocaust on survivors.
• Children’s experiences of separation and survival during the Holocaust.
• Non-Jewish people’s rescue efforts during the Holocaust.
• The ethical challenges involved in the artistic representation of the Holocaust.
• The role of international law in preventing genocide after the Holocaust.
• Beyond Auschwitz: lesser-known Holocaust concentration camps.
• How is the Holocaust remembered and commemorated today?
• The role of ordinary citizens in perpetrating the Holocaust.
• The Warsaw Ghetto uprising and its impact on the Jewish resistance.
• The portrayal of the Holocaust in literature and movies.
• The Holocaust and gender: unique experiences of male and female victims.
• Challenges that followed the liberation of the Nazi concentration camps.
• The effects of the Holocaust on the victims’ descendants.

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These essay examples and topics on Holocaust were carefully selected by the StudyCorgi editorial team. They meet our highest standards in terms of grammar, punctuation, style, and fact accuracy. Please ensure you properly reference the materials if you’re using them to write your assignment.

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Home — Essay Samples — History — Nazi Germany — Holocaust

Essays on Holocaust

Hook examples for holocaust essays, the unimaginable horror hook.

Begin your essay by vividly describing the unimaginable horrors of the Holocaust, such as concentration camps, mass extermination, and the human suffering that occurred during this dark period in history. Use powerful and descriptive language to evoke emotions in your readers.

The Survivor's Testimony Hook

Share a compelling personal testimony of a Holocaust survivor. Use direct quotes or excerpts from survivors' accounts to provide firsthand insights into the experiences and resilience of those who lived through the Holocaust.

The Nuremberg Trials and Justice Hook

Discuss the Nuremberg Trials and the pursuit of justice for the perpetrators of the Holocaust. Highlight the importance of holding individuals accountable for their actions and the establishment of principles for international law.

The Heroes of the Holocaust Hook

Introduce the stories of individuals who risked their lives to save Jews during the Holocaust, such as Oskar Schindler or Raoul Wallenberg. Emphasize acts of bravery and compassion in the face of extreme adversity.

The Lessons of History Hook

Reflect on the broader lessons and moral implications of the Holocaust. Discuss the importance of remembering and learning from this tragic event to prevent future genocides and promote tolerance and understanding.

The Art and Literature of Survival Hook

Showcase how Holocaust survivors used art, literature, and other forms of expression to cope with their trauma and convey their experiences. Explore the therapeutic and documentary aspects of creative works produced during and after the Holocaust.

The Holocaust in Contemporary Context Hook

Connect the Holocaust to current events, discussing instances of hate crimes, discrimination, and genocide in the modern world. Highlight the importance of remembrance and education to prevent the recurrence of such atrocities.

The Resilience and Hope Hook

Share stories of resilience and hope within the Holocaust, such as clandestine education in concentration camps or acts of solidarity among prisoners. Explore the indomitable human spirit that emerged even in the darkest times.

The Forgotten Victims Hook

Draw attention to less-discussed aspects of the Holocaust, such as the experiences of Romani people, disabled individuals, or political dissidents who also suffered persecution. Shed light on the diversity of victims and their stories.

The Role of Witnesses and Documentation Hook

Discuss the significance of witnesses, both survivors and liberators, who documented the Holocaust through photographs, diaries, and testimonies. Emphasize the importance of preserving and sharing these historical records.

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Disastrous Event in Jewish History: The Holocaust

Holocaust denial: anti-semitic conspiracy theory, the reasons we should not forget the holocaust, irena sendler - a person who saved hundreds of lifes during holocaust, homosexuality and the holocaust, the physical and mental impact of holocaust on its victims, the influence of jewish music on the holocaust, the holocaust: historical anti-semitism, the possibility of the holocaust to have been avoided, "after i no longer speak"; a message on the impact of the holocaust in "shooting stars", the boy in the striped pajamas - the holocaust drama, understanding the holocaust through "schindler's list", a nazi’s metamorphosis in maxine kumin’s poem "woodchucks", experiences of the survivors in night by elie wiesel and maus by art spiegelman, the use of visual narrative and formal structure in maus: a survivors tale by art spiegelman, analysis of author’s struggles in night by elie wiesel, holocaust through the eyes of a child in the boy in the striped pajamas, the holocaust: chronicle of murders, analysis of artie's impressions of the holocaust in maus, time of savagery: churchill's speech, diary of anne frank and history of shmuel and bruno.

1933 - 1945

German Reich and German-occupied Europe

The Holocaust was a genocidal event that took place during World War II, orchestrated by Adolf Hitler's Nazi regime in Germany. It was a systematic and state-sponsored persecution and mass murder of approximately six million Jews, along with millions of other victims, including Romani people, disabled individuals, Poles, Soviet prisoners of war, and others deemed "undesirable" by the Nazis. The Holocaust was marked by horrific atrocities, including the establishment of concentration camps, mass shootings, forced labor, and the implementation of gas chambers in extermination camps. It was an unparalleled act of inhumanity and racial hatred, driven by the Nazis' ideology of racial superiority and the desire to create a homogeneous "Aryan" society.

One such figure is Anne Frank, a young Jewish girl whose diary provided a poignant firsthand account of the atrocities committed during the Holocaust. Her diary, discovered after her death in a concentration camp, has become an iconic symbol of hope and resilience. Oskar Schindler, a German industrialist, is another notable person associated with the Holocaust. Through his efforts, Schindler saved the lives of over 1,000 Jewish people by employing them in his factories and ensuring their protection. Elie Wiesel, a Holocaust survivor and Nobel laureate, dedicated his life to bearing witness to the Holocaust and promoting Holocaust education and remembrance. His powerful memoir, "Night," chronicles his experiences in the Auschwitz and Buchenwald concentration camps. Raoul Wallenberg, a Swedish diplomat, is remembered for his courageous actions in saving tens of thousands of Hungarian Jews by issuing protective passports and providing safe houses.

The historical context of the Holocaust can be traced back to the rise of Nazi ideology and its virulent antisemitism. Hitler's regime implemented a series of discriminatory laws known as the Nuremberg Laws, which stripped Jews of their rights and subjected them to persecution. This was followed by the establishment of concentration camps and the implementation of the "Final Solution" – a plan to exterminate all Jews within Nazi-controlled territories. The Holocaust occurred within the broader context of World War II, as Nazi Germany sought to expand its territories and exert dominance over Europe. The war provided a cover for the implementation of mass murder and allowed the Nazis to carry out their genocidal agenda with relative impunity.

The Holocaust has had a profound impact on international law and the concept of human rights. The Nuremberg Trials, held after World War II, established the precedent for prosecuting individuals for war crimes and crimes against humanity. The Universal Declaration of Human Rights, adopted by the United Nations in 1948, was a direct response to the atrocities of the Holocaust, emphasizing the inherent dignity and rights of all individuals. The Holocaust also serves as a reminder of the dangers of prejudice and discrimination. It has prompted ongoing efforts to combat antisemitism, racism, and bigotry in all forms. The Holocaust education and memorialization have become vital tools in raising awareness and fostering tolerance, ensuring that the lessons of the past are not forgotten. Furthermore, the Holocaust has inspired countless works of literature, art, and film, which bear witness to the horrors experienced by its victims. These creative expressions serve as a testament to the resilience of the human spirit and the importance of remembering the past to prevent similar atrocities in the future.

Public opinion on the Holocaust varies, but it is generally characterized by shock, horror, and condemnation. The Holocaust is widely regarded as one of the most egregious crimes against humanity in history, and the vast majority of people view it with deep sorrow and sympathy for the victims. Public opinion acknowledges the gravity of the Holocaust and recognizes its impact on the world. The overwhelming sentiment is one of condemnation towards the Nazi regime and the individuals who perpetrated these heinous acts. People express profound empathy for the millions of innocent lives lost and the immense suffering endured by survivors. Moreover, public opinion acknowledges the importance of remembering the Holocaust as a means of honoring the victims and preventing future atrocities. Holocaust education and commemorative events have garnered significant support, with many recognizing the need to preserve the memory of the Holocaust as a stark reminder of the consequences of hatred and prejudice.

Film: Steven Spielberg's "Schindler's List" (1993) is a critically acclaimed movie based on the true story of Oskar Schindler, a German businessman who saved the lives of over a thousand Jewish refugees during the Holocaust. The film vividly portrays the atrocities and human suffering while highlighting acts of bravery and compassion. Literature: Elie Wiesel's memoir "Night" (1956) provides a firsthand account of his experiences as a Holocaust survivor. It is a powerful and haunting narrative that has become a significant literary work, capturing the physical and emotional hardships endured by those subjected to Nazi persecution. Art: The artwork of Holocaust survivor and painter Samuel Bak often explores the themes of loss, resilience, and memory. His paintings depict scenes from his own experiences as a child during the Holocaust, offering a deeply personal and introspective perspective on the tragedy.

1. The Holocaust witnessed the systematic annihilation of six million Jewish individuals at the hands of the Nazis. This accounts for approximately two-thirds of the Jewish population in Europe at that time. 2. The Holocaust took place between 1941 and 1945 during World War II, primarily in German-occupied territories. It involved the mass extermination of Jews, as well as other groups such as Romani people, Poles, disabled individuals, and political dissidents. 3. Auschwitz-Birkenau, the largest concentration and extermination camp, was responsible for the deaths of over one million people. Other notorious camps include Treblinka, Sobibor, and Dachau. 4. The Nuremberg Laws, implemented in 1935, stripped Jews of their citizenship, rights, and protections. These laws laid the foundation for the persecution and eventual mass murder of Jews during the Holocaust. 5. Rescuers, such as Oskar Schindler and Raoul Wallenberg, risked their lives to save Jews from persecution. Their heroic actions demonstrated courage and compassion in the face of immense danger.

The topic of the Holocaust is of utmost importance to write an essay about due to its profound historical significance and the lessons it teaches us about humanity. By exploring the Holocaust, we delve into one of the darkest periods in human history, where millions of innocent lives were brutally extinguished. Writing an essay about the Holocaust allows us to honor and remember the victims, ensuring that their stories are never forgotten. It serves as a powerful reminder of the consequences of unchecked hatred, discrimination, and prejudice. Through examining the causes, events, and aftermath of the Holocaust, we gain a deeper understanding of the depths of human cruelty and the dangers of ideological extremism. Moreover, studying the Holocaust prompts critical reflection on the importance of promoting tolerance, empathy, and respect for human rights. It compels us to confront the potential for evil within society and to actively work towards creating a world that rejects bigotry and embraces diversity. By writing an essay on the Holocaust, we contribute to the preservation of historical memory, promote empathy and understanding, and strive to ensure that such atrocities are never repeated. It is a testament to our commitment to learning from the past and building a more compassionate and just future.

1. Browning, C. R. (1992). Ordinary men: Reserve Police Battalion 101 and the final solution in Poland. Harper Perennial. 2. Dawidowicz, L. S. (1981). The war against the Jews, 1933-1945. Holt, Rinehart, and Winston. 3. Evans, R. J. (2008). The Third Reich at war: How the Nazis led Germany from conquest to disaster. Penguin. 4. Gilbert, M. (1985). The Holocaust: A history of the Jews of Europe during the Second World War. Henry Holt and Company. 5. Kershaw, I. (2000). Hitler: 1936-1945: Nemesis. W. W. Norton & Company. 6. LaCapra, D. (2004). History, memory, and representation: An essay in cognitive historiography. Cornell University Press. 7. Levi, P. (1986). Survival in Auschwitz. Touchstone. 8. Snyder, T. (2010). Bloodlands: Europe between Hitler and Stalin. Basic Books. 9. Wiesel, E. (2006). Night. Hill and Wang. 10. Yahil, L. (1991). The Holocaust: The fate of European Jewry, 1932-1945. Oxford University Press.

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The Holocaust

By: History.com Editors

Updated: April 11, 2023 | Original: October 14, 2009

The Holocaust was the state-sponsored persecution and mass murder of millions of European Jews, Romani people, the intellectually disabled, political dissidents and homosexuals by the German Nazi regime between 1933 and 1945. The word “holocaust,” from the Greek words “holos” (whole) and “kaustos” (burned), was historically used to describe a sacrificial offering burned on an altar.

After years of Nazi rule in Germany, dictator Adolf Hitler’s “Final Solution”—now known as the Holocaust—came to fruition during World War II, with mass killing centers in concentration camps. About six million Jews and some five million others, targeted for racial, political, ideological and behavioral reasons, died in the Holocaust—more than one million of those who perished were children.

Historical Anti-Semitism

Anti-Semitism in Europe did not begin with Adolf Hitler . Though use of the term itself dates only to the 1870s, there is evidence of hostility toward Jews long before the Holocaust—even as far back as the ancient world, when Roman authorities destroyed the Jewish temple in Jerusalem and forced Jews to leave Palestine .

The Enlightenment , during the 17th and 18th centuries, emphasized religious tolerance, and in the 19th century Napoleon Bonaparte and other European rulers enacted legislation that ended long-standing restrictions on Jews. Anti-Semitic feeling endured, however, in many cases taking on a racial character rather than a religious one.

Did you know? Even in the early 21st century, the legacy of the Holocaust endures. Swiss government and banking institutions have in recent years acknowledged their complicity with the Nazis and established funds to aid Holocaust survivors and other victims of human rights abuses, genocide or other catastrophes.

Hitler's Rise to Power

The roots of Adolf Hitler’s particularly virulent brand of anti-Semitism are unclear. Born in Austria in 1889, he served in the German army during World War I . Like many anti-Semites in Germany, he blamed the Jews for the country’s defeat in 1918.

Soon after World War I ended, Hitler joined the National German Workers’ Party, which became the National Socialist German Workers’ Party (NSDAP), known to English speakers as the Nazis. While imprisoned for treason for his role in the Beer Hall Putsch of 1923, Hitler wrote the memoir and propaganda tract “ Mein Kampf ” (or “my struggle”), in which he predicted a general European war that would result in “the extermination of the Jewish race in Germany.”

Hitler was obsessed with the idea of the superiority of the “pure” German race, which he called “Aryan,” and with the need for “Lebensraum,” or living space, for that race to expand. In the decade after he was released from prison, Hitler took advantage of the weakness of his rivals to enhance his party’s status and rise from obscurity to power.

On January 30, 1933, he was named chancellor of Germany. After the death of President Paul von Hindenburg in 1934, Hitler anointed himself Fuhrer , becoming Germany’s supreme ruler.

Concentration Camps

The twin goals of racial purity and territorial expansion were the core of Hitler’s worldview, and from 1933 onward they would combine to form the driving force behind his foreign and domestic policy.

At first, the Nazis reserved their harshest persecution for political opponents such as Communists or Social Democrats. The first official concentration camp opened at Dachau (near Munich) in March 1933, and many of the first prisoners sent there were Communists.

Like the network of concentration camps that followed, becoming the killing grounds of the Holocaust, Dachau was under the control of Heinrich Himmler , head of the elite Nazi guard, the Schutzstaffel (SS) and later chief of the German police.

By July 1933, German concentration camps ( Konzentrationslager in German, or KZ) held some 27,000 people in “protective custody.” Huge Nazi rallies and symbolic acts such as the public burning of books by Jews, Communists, liberals and foreigners helped drive home the desired message of party strength and unity.

In 1933, Jews in Germany numbered around 525,000—just one percent of the total German population. During the next six years, Nazis undertook an “Aryanization” of Germany, dismissing non-Aryans from civil service, liquidating Jewish-owned businesses and stripping Jewish lawyers and doctors of their clients. 

Nuremberg Laws

Under the Nuremberg Laws of 1935, anyone with three or four Jewish grandparents was considered a Jew, while those with two Jewish grandparents were designated Mischlinge (half-breeds).

Under the Nuremberg Laws, Jews became routine targets for stigmatization and persecution. This culminated in Kristallnacht , or the “Night of Broken Glass” in November 1938, when German synagogues were burned and windows in Jewish home and shops were smashed; some 100 Jews were killed and thousands more arrested.

From 1933 to 1939, hundreds of thousands of Jews who were able to leave Germany did, while those who remained lived in a constant state of uncertainty and fear.

HISTORY Vault: Third Reich: The Rise

Rare and never-before-seen amateur films offer a unique perspective on the rise of Nazi Germany from Germans who experienced it. How were millions of people so vulnerable to fascism?

Euthanasia Program

In September 1939, Germany invaded the western half of Poland , starting World War II . German police soon forced tens of thousands of Polish Jews from their homes and into ghettoes, giving their confiscated properties to ethnic Germans (non-Jews outside Germany who identified as German), Germans from the Reich or Polish gentiles.

Surrounded by high walls and barbed wire, the Jewish ghettoes in Poland functioned like captive city-states, governed by Jewish Councils. In addition to widespread unemployment, poverty and hunger, overpopulation and poor sanitation made the ghettoes breeding grounds for disease such as typhus.

Meanwhile, beginning in the fall of 1939, Nazi officials selected around 70,000 Germans institutionalized for mental illness or physical disabilities to be gassed to death in the so-called Euthanasia Program.

After prominent German religious leaders protested, Hitler put an end to the program in August 1941, though killings of the disabled continued in secrecy, and by 1945 some 275,000 people deemed handicapped from all over Europe had been killed. In hindsight, it seems clear that the Euthanasia Program functioned as a pilot for the Holocaust.

'Final Solution'

Throughout the spring and summer of 1940, the German army expanded Hitler’s empire in Europe, conquering Denmark, Norway, the Netherlands, Belgium, Luxembourg and France. Beginning in 1941, Jews from all over the continent, as well as hundreds of thousands of European Romani people, were transported to Polish ghettoes.

The German invasion of the Soviet Union in June 1941 marked a new level of brutality in warfare. Mobile killing units of Himmler’s SS called Einsatzgruppen would murder more than 500,000 Soviet Jews and others (usually by shooting) over the course of the German occupation.

A memorandum dated July 31, 1941, from Hitler’s top commander Hermann Goering to Reinhard Heydrich, chief of the SD (the security service of the SS), referred to the need for an Endlösung ( Final Solution ) to “the Jewish question.”

Yellow Stars

Beginning in September 1941, every person designated as a Jew in German-held territory was marked with a yellow, six-pointed star, making them open targets. Tens of thousands were soon being deported to the Polish ghettoes and German-occupied cities in the USSR.

Since June 1941, experiments with mass killing methods had been ongoing at the concentration camp of Auschwitz , near Krakow, Poland. That August, 500 officials gassed 500 Soviet POWs to death with the pesticide Zyklon-B. The SS soon placed a huge order for the gas with a German pest-control firm, an ominous indicator of the coming Holocaust.

Holocaust Death Camps

Beginning in late 1941, the Germans began mass transports from the ghettoes in Poland to the concentration camps, starting with those people viewed as the least useful: the sick, old and weak and the very young.

The first mass gassings began at the camp of Belzec, near Lublin, on March 17, 1942. Five more mass killing centers were built at camps in occupied Poland, including Chelmno, Sobibor, Treblinka, Majdanek and the largest of all, Auschwitz.

From 1942 to 1945, Jews were deported to the camps from all over Europe, including German-controlled territory as well as those countries allied with Germany. The heaviest deportations took place during the summer and fall of 1942, when more than 300,000 people were deported from the Warsaw ghetto alone.

Warsaw Ghetto Uprising

Amid the deportations, disease and constant hunger, incarcerated people in the Warsaw Ghetto rose up in armed revolt.

The Warsaw Ghetto Uprising from April 19-May 16, 1943, ended in the death of 7,000 Jews, with 50,000 survivors sent to extermination camps. But the resistance fighters had held off the Nazis for almost a month, and their revolt inspired revolts at camps and ghettos across German-occupied Europe.

Though the Nazis tried to keep operation of the camps secret, the scale of the killing made this virtually impossible. Eyewitnesses brought reports of Nazi atrocities in Poland to the Allied governments, who were harshly criticized after the war for their failure to respond, or to publicize news of the mass slaughter.

This lack of action was likely mostly due to the Allied focus on winning the war at hand, but was also partly a result of the general incomprehension with which news of the Holocaust was met and the denial and disbelief that such atrocities could be occurring on such a scale.

'Angel of Death'

At Auschwitz alone, more than 2 million people were murdered in a process resembling a large-scale industrial operation. A large population of Jewish and non-Jewish inmates worked in the labor camp there; though only Jews were gassed, thousands of others died of starvation or disease.

In 1943, eugenics advocate Josef Mengele arrived in Auschwitz to begin his infamous experiments on Jewish prisoners. His special area of focus was conducting medical experiments on twins , injecting them with everything from petrol to chloroform under the guise of giving them medical treatment. His actions earned him the nickname “the Angel of Death.”

Nazi Rule Ends

By the spring of 1945, German leadership was dissolving amid internal dissent, with Goering and Himmler both seeking to distance themselves from Hitler and take power.

In his last will and political testament, dictated in a German bunker that April 29, Hitler blamed the war on “International Jewry and its helpers” and urged the German leaders and people to follow “the strict observance of the racial laws and with merciless resistance against the universal poisoners of all peoples”—the Jews.

The following day, Hitler died by suicide . Germany’s formal surrender in World War II came barely a week later, on May 8, 1945.

German forces had begun evacuating many of the death camps in the fall of 1944, sending inmates under guard to march further from the advancing enemy’s front line. These so-called “death marches” continued all the way up to the German surrender, resulting in the deaths of some 250,000 to 375,000 people.

In his classic book Survival in Auschwitz , the Italian-Jewish author Primo Levi described his own state of mind, as well as that of his fellow inmates in Auschwitz on the day before Soviet troops liberated the camp in January 1945: “We lay in a world of death and phantoms. The last trace of civilization had vanished around and inside us. The work of bestial degradation, begun by the victorious Germans, had been carried to conclusion by the Germans in defeat.”

Legacy of the Holocaust

The wounds of the Holocaust—known in Hebrew as “Shoah,” or catastrophe—were slow to heal. Survivors of the camps found it nearly impossible to return home, as in many cases they had lost their entire family and been denounced by their non-Jewish neighbors. As a result, the late 1940s saw an unprecedented number of refugees, POWs and other displaced populations moving across Europe.

In an effort to punish the villains of the Holocaust, the Allies held the Nuremberg Trials of 1945-46, which brought Nazi atrocities to horrifying light. Increasing pressure on the Allied powers to create a homeland for Jewish survivors of the Holocaust would lead to a mandate for the creation of Israel in 1948.

Over the decades that followed, ordinary Germans struggled with the Holocaust’s bitter legacy, as survivors and the families of victims sought restitution of wealth and property confiscated during the Nazi years.

Beginning in 1953, the German government made payments to individual Jews and to the Jewish people as a way of acknowledging the German people’s responsibility for the crimes committed in their name.

The Holocaust. The National WWII Museum . What Was The Holocaust? Imperial War Museums . Introduction to the Holocaust. United States Holocaust Memorial Museum . Holocaust Remembrance. Council of Europe . Outreach Programme on the Holocaust. United Nations .

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Behind Every Name a Story

Behind Every Name a Story consists of essays describing survivors’ experiences during the Holocaust, written by survivors or their families. The essays, accompanying photographs, and other materials, including submissions that we are unable to feature on our website, will become a permanent part of the Museum’s records.

Read the Essays

Marian kalwary.

In normal circumstances, time goes fast, but in the ghetto, it dragged exceedingly long. Every day passed very slowly, as if to spite us.

Green and Hoffer Families

My mother and aunt worked for the Russians until my mother was smuggled out of Poland to the American Zone in Germany, where she lived in a displaced persons camp, Feldafing, and married my father on October 16, 1946. They lived in the DP camp until they could immigrate to the United States in November, 1947.

Naki Touron-Fais

In the car I tried to be excited about finally ending this ordeal, but I felt I was dying from agony and fear. I was trying to find a way out. If we went to Lehonia, it would be the end of us. Nobody knew us there. After a while, I asked, “Where are we going?”

Andrew Glass

Finding a way to remain in the United States as an illegal alien proved to be one heck of a sweet bargain.

Simon Family

While in Westerbork, Selma Simon wrote to her daughters, Ruth and Hilda in England. The last letter was written four or five days before they were deported to Poland in which, sadly, Selma said, “We hope to see you soon.”

When Marcel got the news of her deportation, he knew that he would never see his mother again—the person he adored beyond anyone else. It was with a broken body and a broken heart that he arrived in Paris.

Sima Gleichgevicht-Wasser

Sima could easily pass as a non-Jewish Pole because she had a light complexion and was blonde, but to be able to live as a Pole, she needed a Kennkarte (identification card), and to get a Kennkarte she needed a Polish birth certificate.

Rosa Marie Burger

I saw girls weeping—my friends, girls I had grown up with. Their bundles were placed in the last car and the people were herded onto the train. We lived not far from Dachau.

After three weeks in the ghetto of Czernowitz, we were sent to the camps in Transnistria for three terrible years of poverty, hunger, typhus, and fear for the future. We had hope in our hearts and only that kept us alive.

Ester Lupyan

In the memories of those who lived through the occupation, the recollection of the existence and survival in the ghetto is still frightening. I will only say that out of our family, my mother and I were the only ones to survive.

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In the Shadow of the Holocaust

By Masha Gessen

Berlin never stops reminding you of what happened there. Several museums examine totalitarianism and the Holocaust; the Memorial to the Murdered Jews of Europe takes up an entire city block. In a sense, though, these larger structures are the least of it. The memorials that sneak up on you—the monument to burned books, which is literally underground, and the thousands of Stolpersteine , or “stumbling stones,” built into sidewalks to commemorate individual Jews, Sinti, Roma, homosexuals, mentally ill people, and others murdered by the Nazis—reveal the pervasiveness of the evils once committed in this place. In early November, when I was walking to a friend’s house in the city, I happened upon the information stand that marks the site of Hitler’s bunker. I had done so many times before. It looks like a neighborhood bulletin board, but it tells the story of the Führer’s final days.

In the late nineteen-nineties and early two-thousands, when many of these memorials were conceived and installed, I visited Berlin often. It was exhilarating to watch memory culture take shape. Here was a country, or at least a city, that was doing what most cultures cannot: looking at its own crimes, its own worst self. But, at some point, the effort began to feel static, glassed in, as though it were an effort not only to remember history but also to insure that only this particular history is remembered—and only in this way. This is true in the physical, visual sense. Many of the memorials use glass: the Reichstag, a building nearly destroyed during the Nazi era and rebuilt half a century later, is now topped by a glass dome; the burned-books memorial lives under glass; glass partitions and glass panes put order to the stunning, once haphazard collection called “Topography of Terror.” As Candice Breitz, a South African Jewish artist who lives in Berlin, told me, “The good intentions that came into play in the nineteen-eighties have, too often, solidified into dogma.”

Podcast: The Political Scene Masha Gessen talks with Tyler Foggatt.

Among the few spaces where memory representation is not set in apparent permanence are a couple of the galleries in the new building of the Jewish Museum, which was completed in 1999. When I visited in early November, a gallery on the ground floor was showing a video installation called “Rehearsing the Spectacle of Spectres.” The video was set in Kibbutz Be’eri , the community where, on October 7th, Hamas killed more than ninety people—almost one in ten residents—during its attack on Israel, which ultimately claimed more than twelve hundred lives. In the video, Be’eri residents take turns reciting the lines of a poem by one of the community’s members, the poet Anadad Eldan: “. . . from the swamp between the ribs / she surfaced who had submerged in you / and you are constrained not shouting / hunting for the forms that scamper outside.” The video, by the Berlin-based Israeli artists Nir Evron and Omer Krieger, was completed nine years ago. It begins with an aerial view of the area, the Gaza Strip visible, then slowly zooms in on the houses of the kibbutz, some of which looked like bunkers. I am not sure what the artists and the poet had initially meant to convey; now the installation looked like a work of mourning for Be’eri. (Eldan, who is nearly a hundred years old, survived the Hamas attack.)

Down the hallway was one of the spaces that the architect Daniel Libeskind, who designed the museum, called “voids”—shafts of air that pierce the building, symbolizing the absence of Jews in Germany through generations. There, an installation by the Israeli artist Menashe Kadishman, titled “Fallen Leaves,” consists of more than ten thousand rounds of iron with eyes and mouths cut into them, like casts of children’s drawings of screaming faces. When you walk on the faces, they clank, like shackles, or like the bolt handle of a rifle. Kadishman dedicated the work to victims of the Holocaust and other innocent victims of war and violence. I don’t know what Kadishman, who died in 2015, would have said about the current conflict. But, after I walked from the haunting video of Kibbutz Be’eri to the clanking iron faces, I thought of the thousands of residents of Gaza killed in retaliation for the lives of Jews killed by Hamas. Then I thought that, if I were to state this publicly in Germany, I might get in trouble.

On November 9th, to mark the eighty-fifth anniversary of Kristallnacht, a Star of David and the phrase “ Nie Wieder Ist Jetzt! ”—“Never Again Is Now!”—was projected in white and blue on Berlin’s Brandenburg Gate. That day, the Bundestag was considering a proposal titled “Fulfilling Historical Responsibility: Protecting Jewish Life in Germany,” which contained more than fifty measures intended to combat antisemitism in Germany, including deporting immigrants who commit antisemitic crimes; stepping up activities directed against the Boycott, Divestment, and Sanctions (B.D.S.) movement; supporting Jewish artists “whose work is critical of antisemitism”; implementing a particular definition of antisemitism in funding and policing decisions; and beefing up coöperation between the German and the Israeli armed forces. In earlier remarks, the German Vice-Chancellor, Robert Habeck, who is a member of the Green Party, said that Muslims in Germany should “clearly distance themselves from antisemitism so as not to undermine their own right to tolerance.”

Germany has long regulated the ways in which the Holocaust is remembered and discussed. In 2008, when then Chancellor Angela Merkel spoke before the Knesset, on the sixtieth anniversary of the founding of the state of Israel, she emphasized Germany’s special responsibility not only for preserving the memory of the Holocaust as a unique historical atrocity but also for the security of Israel. This, she went on, was part of Germany’s Staatsräson —the reason for the existence of the state. The sentiment has since been repeated in Germany seemingly every time the topic of Israel, Jews, or antisemitism arises, including in Habeck’s remarks. “The phrase ‘Israel’s security is part of Germany’s Staatsräson ’ has never been an empty phrase,” he said. “And it must not become one.”

At the same time, an obscure yet strangely consequential debate on what constitutes antisemitism has taken place. In 2016, the International Holocaust Remembrance Alliance (I.H.R.A.), an intergovernmental organization, adopted the following definition: “Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.” This definition was accompanied by eleven examples, which began with the obvious—calling for or justifying the killing of Jews—but also included “claiming that the existence of a State of Israel is a racist endeavor” and “drawing comparisons of contemporary Israeli policy to that of the Nazis.”

This definition had no legal force, but it has had extraordinary influence. Twenty-five E.U. member states and the U.S. State Department have endorsed or adopted the I.H.R.A. definition. In 2019, President Donald Trump signed an executive order providing for the withholding of federal funds from colleges where students are not protected from antisemitism as defined by the I.H.R.A. On December 5th of this year, the U.S. House of Representatives passed a nonbinding resolution condemning antisemitism as defined by the I.H.R.A.; it was proposed by two Jewish Republican representatives and opposed by several prominent Jewish Democrats, including New York’s Jerry Nadler.

In 2020, a group of academics proposed an alternative definition of antisemitism, which they called the Jerusalem Declaration . It defines antisemitism as “discrimination, prejudice, hostility or violence against Jews as Jews (or Jewish institutions as Jewish)” and provides examples that help distinguish anti-Israel statements and actions from antisemitic ones. But although some of the preëminent scholars of the Holocaust participated in drafting the declaration, it has barely made a dent in the growing influence of the I.H.R.A. definition. In 2021, the European Commission published a handbook “for the practical use” of the I.H.R.A. definition, which recommended, among other things, using the definition in training law-enforcement officers to recognize hate crimes, and creating the position of state attorney, or coördinator or commissioner for antisemitism.

Germany had already implemented this particular recommendation. In 2018, the country created the Office of the Federal Government Commissioner for Jewish Life in Germany and the Fight Against Antisemitism, a vast bureaucracy that includes commissioners at the state and local level, some of whom work out of prosecutors’ offices or police precincts. Since then, Germany has reported an almost uninterrupted rise in the number of antisemitic incidents: more than two thousand in 2019, more than three thousand in 2021, and, according to one monitoring group, a shocking nine hundred and ninety-four incidents in the month following the Hamas attack. But the statistics mix what Germans call Israelbezogener Antisemitismus —Israel-related antisemitism, such as instances of criticism of Israeli government policies—with violent attacks, such as an attempted shooting at a synagogue, in Halle, in 2019, which killed two bystanders; shots fired at a former rabbi’s house, in Essen, in 2022; and two Molotov cocktails thrown at a Berlin synagogue this fall. The number of incidents involving violence has, in fact, remained relatively steady, and has not increased following the Hamas attack.

There are now dozens of antisemitism commissioners throughout Germany. They have no single job description or legal framework for their work, but much of it appears to consist of publicly shaming those they see as antisemitic, often for “de-singularizing the Holocaust” or for criticizing Israel. Hardly any of these commissioners are Jewish. Indeed, the proportion of Jews among their targets is certainly higher. These have included the German-Israeli sociologist Moshe Zuckermann, who was targeted for supporting the B.D.S. movement, as was the South African Jewish photographer Adam Broomberg.

In 2019, the Bundestag passed a resolution condemning B.D.S. as antisemitic and recommending that state funding be withheld from events and institutions connected to B.D.S. The history of the resolution is telling. A version was originally introduced by the AfD, the radical-right ethnonationalist and Euroskeptic party then relatively new to the German parliament. Mainstream politicians rejected the resolution because it came from the AfD, but, apparently fearful of being seen as failing to fight antisemitism, immediately introduced a similar one of their own. The resolution was unbeatable because it linked B.D.S. to “the most terrible phase of German history.” For the AfD, whose leaders have made openly antisemitic statements and endorsed the revival of Nazi-era nationalist language, the spectre of antisemitism is a perfect, cynically wielded political instrument, both a ticket to the political mainstream and a weapon that can be used against Muslim immigrants.

The B.D.S. movement, which is inspired by the boycott movement against South African apartheid, seeks to use economic pressure to secure equal rights for Palestinians in Israel, end the occupation, and promote the return of Palestinian refugees. Many people find the B.D.S. movement problematic because it does not affirm the right of the Israeli state to exist—and, indeed, some B.D.S. supporters envision a total undoing of the Zionist project. Still, one could argue that associating a nonviolent boycott movement, whose supporters have explicitly positioned it as an alternative to armed struggle, with the Holocaust is the very definition of Holocaust relativism. But, according to the logic of German memory policy, because B.D.S. is directed against Jews—although many of the movement’s supporters are also Jewish—it is antisemitic. One could also argue that the inherent conflation of Jews with the state of Israel is antisemitic, even that it meets the I.H.R.A. definition of antisemitism. And, given the AfD’s involvement and the pattern of the resolution being used largely against Jews and people of color, one might think that this argument would gain traction. One would be wrong.

The German Basic Law, unlike the U.S. Constitution but like the constitutions of many other European countries, has not been interpreted to provide an absolute guarantee of freedom of speech. It does, however, promise freedom of expression not only in the press but in the arts and sciences, research, and teaching. It’s possible that, if the B.D.S. resolution became law, it would be deemed unconstitutional. But it has not been tested in this way. Part of what has made the resolution peculiarly powerful is the German state’s customary generosity: almost all museums, exhibits, conferences, festivals, and other cultural events receive funding from the federal, state, or local government. “It has created a McCarthyist environment,” Candice Breitz, the artist, told me. “Whenever we want to invite someone, they”—meaning whatever government agency may be funding an event—“Google their name with ‘B.D.S.,’ ‘Israel,’ ‘apartheid.’ ”

A couple of years ago, Breitz, whose art deals with issues of race and identity, and Michael Rothberg, who holds a Holocaust studies chair at the University of California, Los Angeles, tried to organize a symposium on German Holocaust memory, called “We Need to Talk.” After months of preparations, they had their state funding pulled, likely because the program included a panel connecting Auschwitz and the genocide of the Herero and the Nama people carried out between 1904 and 1908 by German colonizers in what is now Namibia. “Some of the techniques of the Shoah were developed then,” Breitz said. “But you are not allowed to speak about German colonialism and the Shoah in the same breath because it is a ‘levelling.’ ”

The insistence on the singularity of the Holocaust and the centrality of Germany’s commitment to reckoning with it are two sides of the same coin: they position the Holocaust as an event that Germans must always remember and mention but don’t have to fear repeating, because it is unlike anything else that’s ever happened or will happen. The German historian Stefanie Schüler-Springorum, who heads the Centre for Research on Antisemitism, in Berlin, has argued that unified Germany turned the reckoning with the Holocaust into its national idea, and as a result “any attempt to advance our understanding of the historical event itself, through comparisons with other German crimes or other genocides, can [be] and is being perceived as an attack on the very foundation of this new nation-state.” Perhaps that’s the meaning of “Never again is now.”

Some of the great Jewish thinkers who survived the Holocaust spent the rest of their lives trying to tell the world that the horror, while uniquely deadly, should not be seen as an aberration. That the Holocaust happened meant that it was possible—and remains possible. The sociologist and philosopher Zygmunt Bauman argued that the massive, systematic, and efficient nature of the Holocaust was a function of modernity—that, although it was by no means predetermined, it fell in line with other inventions of the twentieth century. Theodor Adorno studied what makes people inclined to follow authoritarian leaders and sought a moral principle that would prevent another Auschwitz.

In 1948, Hannah Arendt wrote an open letter that began, “Among the most disturbing political phenomena of our times is the emergence in the newly created state of Israel of the ‘Freedom Party’ (Tnuat Haherut), a political party closely akin in its organization, methods, political philosophy, and social appeal to the Nazi and Fascist parties.” Just three years after the Holocaust, Arendt was comparing a Jewish Israeli party to the Nazi Party, an act that today would be a clear violation of the I.H.R.A.’s definition of antisemitism. Arendt based her comparison on an attack carried out in part by the Irgun, a paramilitary predecessor of the Freedom Party, on the Arab village of Deir Yassin, which had not been involved in the war and was not a military objective. The attackers “killed most of its inhabitants—240 men, women, and children—and kept a few of them alive to parade as captives through the streets of Jerusalem.”

The occasion for Arendt’s letter was a planned visit to the United States by the party’s leader, Menachem Begin. Albert Einstein, another German Jew who fled the Nazis, added his signature. Thirty years later, Begin became Prime Minister of Israel. Another half century later, in Berlin, the philosopher Susan Neiman, who leads a research institute named for Einstein, spoke at the opening of a conference called “Hijacking Memory: The Holocaust and the New Right.” She suggested that she might face repercussions for challenging the ways in which Germany now wields its memory culture. Neiman is an Israeli citizen and a scholar of memory and morals. One of her books is called “ Learning from the Germans: Race and the Memory of Evil .” In the past couple of years, Neiman said, memory culture had “gone haywire.”

Germany’s anti-B.D.S. resolution, for example, has had a distinct chilling effect on the country’s cultural sphere. The city of Aachen took back a ten-thousand-euro prize it had awarded to the Lebanese-American artist Walid Raad; the city of Dortmund and the jury for the fifteen-thousand-euro Nelly Sachs Prize similarly rescinded the honor that they had bestowed on the British-Pakistani writer Kamila Shamsie. The Cameroonian political philosopher Achille Mbembe had his invitation to a major festival questioned after the federal antisemitism commissioner accused him of supporting B.D.S. and “relativizing the Holocaust.” (Mbembe has said that he is not connected with the boycott movement; the festival itself was cancelled because of COVID .) The director of Berlin’s Jewish Museum, Peter Schäfer, resigned in 2019 after being accused of supporting B.D.S.—he did not, in fact, support the boycott movement, but the museum had posted a link, on Twitter, to a newspaper article that included criticism of the resolution. The office of Benjamin Netanyahu had also asked Merkel to cut the museum’s funding because, in the Israeli Prime Minister’s opinion, its exhibition on Jerusalem paid too much attention to the city’s Muslims. (Germany’s B.D.S. resolution may be unique in its impact but not in its content: a majority of U.S. states now have laws on the books that equate the boycott with antisemitism and withhold state funding from people and institutions that support it.)

After the “We Need to Talk” symposium was cancelled, Breitz and Rothberg regrouped and came up with a proposal for a symposium called “We Still Need to Talk.” The list of speakers was squeaky clean. A government entity vetted everyone and agreed to fund the gathering. It was scheduled for early December. Then Hamas attacked Israel . “We knew that after that every German politician would see it as extremely risky to be connected with an event that had Palestinian speakers or the word ‘apartheid,’ ” Breitz said. On October 17th, Breitz learned that funding had been pulled. Meanwhile, all over Germany, police were cracking down on demonstrations that call for a ceasefire in Gaza or manifest support for Palestinians. Instead of a symposium, Breitz and several others organized a protest. They called it “We Still Still Still Still Need to Talk.” About an hour into the gathering, police quietly cut through the crowd to confiscate a cardboard poster that read “From the River to the Sea, We Demand Equality.” The person who had brought the poster was a Jewish Israeli woman.

The “Fulfilling Historical Responsibility” proposal has since languished in committee. Still, the performative battle against antisemitism kept ramping up. In November, the planning of Documenta, one of the art world’s most important shows, was thrown into disarray after the newspaper Süddeutsche Zeitung dug up a petition that a member of the artistic organizing committee, Ranjit Hoskote, had signed in 2019. The petition, written to protest a planned event on Zionism and Hindutva in Hoskote’s home town of Mumbai, denounced Zionism as “a racist ideology calling for a settler-colonial, apartheid state where non-Jews have unequal rights, and in practice, has been premised on the ethnic cleansing of Palestinians.” The Süddeutsche Zeitung reported on it under the heading “Antisemitism.” Hoskote resigned and the rest of the committee followed suit. A week later, Breitz read in a newspaper that a museum in Saarland had cancelled an exhibit of hers, which had been planned for 2024, “in view of the media coverage about the artist in connection with her controversial statements in the context of Hamas’ war of aggression against the state of Israel.”

This November, I left Berlin to travel to Kyiv, traversing, by train, Poland and then Ukraine. This is as good a place as any to say a few things about my relationship to the Jewish history of these lands. Many American Jews go to Poland to visit what little, if anything, is left of the old Jewish quarters, to eat food reconstructed according to recipes left by long-extinguished families, and to go on tours of Jewish history, Jewish ghettos, and Nazi concentration camps. I am closer to this history. I grew up in the Soviet Union in the nineteen-seventies, in the ever-present shadow of the Holocaust, because only a part of my family had survived it and because Soviet censors suppressed any public mention of it. When, around the age of nine, I learned that some Nazi war criminals were still on the loose, I stopped sleeping. I imagined one of them climbing in through our fifth-floor balcony to snatch me.

During summers, our cousin Anna and her sons would visit from Warsaw. Her parents had decided to kill themselves after the Warsaw Ghetto burned down. Anna’s father threw himself in front of a train. Anna’s mother tied the three-year-old Anna to her waist with a shawl and jumped into a river. They were plucked out of the water by a Polish man, and survived the war by hiding in the countryside. I knew the story, but I wasn’t allowed to mention it. Anna was an adult when she learned that she was a Holocaust survivor, and she waited to tell her own kids, who were around my age. The first time I went to Poland, in the nineteen-nineties, was to research the fate of my great-grandfather, who spent nearly three years in the Białystok Ghetto before being killed in Majdanek.

The Holocaust memory wars in Poland have run in parallel with Germany’s. The ideas being battled out in the two countries are different, but one consistent feature is the involvement of right-wing politicians in conjunction with the state of Israel. As in Germany, the nineteen-nineties and two-thousands saw ambitious memorialization efforts, both national and local, that broke through the silence of the Soviet years. Poles built museums and monuments that commemorated the Jews killed in the Holocaust—which claimed half of its victims in Nazi-occupied Poland—and the Jewish culture that was lost with them. Then the backlash came. It coincided with the rise to power of the right-wing, illiberal Law and Justice Party, in 2015. Poles now wanted a version of history in which they were victims of the Nazi occupation alongside the Jews, whom they tried to protect from the Nazis.

This was not true: instances of Poles risking their lives to save Jews from the Germans, as in the case of my cousin Anna, were exceedingly rare, while the opposite—entire communities or structures of the pre-occupation Polish state, such as the police or city offices, carrying out the mass murder of Jews—was common. But historians who studied the Poles’ role in the Holocaust came under attack . The Polish-born Princeton historian Jan Tomasz Gross was interrogated and threatened with prosecution for writing that Poles killed more Polish Jews than Germans. The Polish authorities hounded him even after he retired. The government squeezed Dariusz Stola, the head of POLIN , Warsaw’s innovative museum of Polish Jewish history, out of his post. The historians Jan Grabowski and Barbara Engelking were dragged into court for writing that the mayor of a Polish village had been a collaborator in the Holocaust.

When I wrote about Grabowski and Engleking’s case, I received some of the scariest death threats of my life. (I’ve been sent a lot of death threats; most are forgettable.) One, sent to a work e-mail address, read, “If you keep writing lies about Poland and the Poles, I will deliver these bullets to your body. See the attachment! Five of them in every kneecap, so you won’t walk again. But if you continue to spread your Jewish hatred, I will deliver next 5 bullets in your pussy. The third step you won’t notice. But don’t worry, I’m not visiting you next week or eight weeks, I’ll be back when you forget this e-mail, maybe in 5 years. You’re on my list. . . .” The attachment was a picture of two shiny bullets in the palm of a hand. The Auschwitz-Birkenau State Museum, headed by a government appointee, tweeted a condemnation of my article, as did the account of the World Jewish Congress. A few months later, a speaking invitation to a university fell through because, the university told my speaking agent, it had emerged that I might be an antisemite.

Throughout the Polish Holocaust-memory wars, Israel maintained friendly relations with Poland. In 2018, Netanyahu and the Polish Prime Minister, Mateusz Morawiecki, issued a joint statement against “actions aimed at blaming Poland or the Polish nation as a whole for the atrocities committed by the Nazis and their collaborators of different nations.” The statement asserted, falsely, that “structures of the Polish underground state supervised by the Polish government-in-exile created a mechanism of systematic help and support to Jewish people.” Netanyahu was building alliances with the illiberal governments of Central European countries, such as Poland and Hungary, in part to prevent an anti-occupation consensus from solidifying in the European Union. For this, he was willing to lie about the Holocaust.

Each year, tens of thousands of Israeli teen-agers travel to the Auschwitz museum before graduating from high school (though last year the trips were called off over security issues and the Polish government’s growing insistence that Poles’ involvement in the Holocaust be written out of history). It is a powerful, identity-forming trip that comes just a year or two before young Israelis join the military. Noam Chayut, a founder of Breaking the Silence, an anti-occupation advocacy group in Israel, has written of his own high-school trip, which took place in the late nineteen-nineties, “Now, in Poland, as a high-school adolescent, I began to sense belonging, self-love, power and pride, and the desire to contribute, to live and be strong, so strong that no one would ever try to hurt me.”

Chayut took this feeling into the I.D.F., which posted him to the occupied West Bank. One day he was putting up property-confiscation notices. A group of children was playing nearby. Chayut flashed what he considered a kind and non-threatening smile at a little girl. The rest of the children scampered off, but the girl froze, terrified, until she, too, ran away. Later, when Chayut published a book about the transformation this encounter precipitated, he wrote that he wasn’t sure why it was this girl: “After all, there was also the shackled kid in the Jeep and the girl whose family home we had broken into late at night to remove her mother and aunt. And there were plenty of children, hundreds of them, screaming and crying as we rummaged through their rooms and their things. And there was the child from Jenin whose wall we blasted with an explosive charge that blew a hole just a few centimeters from his head. Miraculously, he was uninjured, but I’m sure his hearing and his mind were badly impaired.” But in the eyes of that girl, on that day, Chayut saw a reflection of annihilatory evil, the kind that he had been taught existed, but only between 1933 and 1945, and only where the Nazis ruled. Chayut called his book “ The Girl Who Stole My Holocaust .”

I took the train from the Polish border to Kyiv. Nearly thirty-four thousand Jews were shot at Babyn Yar, a giant ravine on the outskirts of the city, in just thirty-six hours in September, 1941. Tens of thousands more people died there before the war was over. This was what is now known as the Holocaust by bullets. Many of the countries in which these massacres took place—the Baltics, Belarus, Ukraine—were re-colonized by the Soviet Union following the Second World War. Dissidents and Jewish cultural activists risked their freedom to maintain a memory of these tragedies, to collect testimony and names, and, where possible, to clean up and protect the sites themselves. After the fall of the Soviet Union, memorialization projects accompanied efforts to join the European Union. “Holocaust recognition is our contemporary European entry ticket,” the historian Tony Judt wrote in his 2005 book, “ Postwar .”

In the Rumbula forest, outside of Riga, for example, where some twenty-five thousand Jews were murdered in 1941, a memorial was unveiled in 2002, two years before Latvia was admitted to the E.U. A serious effort to commemorate Babyn Yar coalesced after the 2014 revolution that set Ukraine on an aspirational path to the E.U. By the time Russia invaded Ukraine, in February, 2022, several smaller structures had been completed and ambitious plans for a larger museum complex were in place. With the invasion, construction halted. One week into the full-scale war, a Russian missile hit directly next to the memorial complex, killing at least four people. Since then, some of the people associated with the project have reconstituted themselves as a team of war-crimes investigators.

The Ukrainian President, Volodymyr Zelensky, has waged an earnest campaign to win Israeli support for Ukraine. In March, 2022, he delivered a speech to the Knesset, in which he didn’t stress his own Jewish heritage but focussed on the inextricable historical connection between Jews and Ukrainians. He drew unambiguous parallels between the Putin regime and the Nazi Party. He even claimed that eighty years ago Ukrainians rescued Jews. (As with Poland, any claim that such aid was widespread is false.) But what worked for the right-wing government of Poland did not work for the pro-Europe President of Ukraine. Israel has not given Ukraine the help it has begged for in its war against Russia, a country that openly supports Hamas and Hezbollah.

Still, both before and after the October 7th attack, the phrase I heard in Ukraine possibly more than any other was “We need to be like Israel.” Politicians, journalists, intellectuals, and ordinary Ukrainians identify with the story Israel tells about itself, that of a tiny but mighty island of democracy standing strong against enemies who surround it. Some Ukrainian left-wing intellectuals have argued that Ukraine, which is fighting an anti-colonial war against an occupying power, should see its reflection in Palestine, not Israel. These voices are marginal and most often belong to young Ukrainians who are studying or have studied abroad. Following the Hamas attack, Zelensky wanted to rush to Israel as a show of support and unity between Israel and Ukraine. Israeli authorities seem to have other ideas—the visit has not happened.

While Ukraine has been unsuccessfully trying to get Israel to acknowledge that Russia’s invasion resembles Nazi Germany’s genocidal aggression, Moscow has built a propaganda universe around portraying Zelensky’s government, the Ukrainian military, and the Ukrainian people as Nazis. The Second World War is the central event of Russia’s historical myth. During Vladimir Putin’s reign, as the last of the people who lived through the war have been dying, commemorative events have turned into carnivals that celebrate Russian victimhood. The U.S.S.R. lost at least twenty-seven million people in that war, a disproportionate number of them Ukrainians. The Soviet Union and Russia have fought in wars almost continuously since 1945, but the word “war” is still synonymous with the Second World War and the word “enemy” is used interchangeably with “fascist” and “Nazi.” This made it that much easier for Putin, in declaring a new war, to brand Ukrainians as Nazis.

Netanyahu has compared the Hamas murders at the music festival to the Holocaust by bullets. This comparison, picked up and recirculated by world leaders, including President Biden, serves to bolster Israel’s case for inflicting collective punishment on the residents of Gaza. Similarly, when Putin says “Nazi” or “fascist,” he means that the Ukrainian government is so dangerous that Russia is justified in carpet-bombing and laying siege to Ukrainian cities and killing Ukrainian civilians. There are significant differences, of course: Russia’s claims that Ukraine attacked it first, and its portrayals of the Ukrainian government as fascist, are false; Hamas, on the other hand, is a tyrannical power that attacked Israel and committed atrocities that we cannot yet fully comprehend. But do these differences matter when the case being made is for killing children?

In the first weeks of Russia’s full-scale invasion of Ukraine, when its troops were occupying the western suburbs of Kyiv, the director of Kyiv’s museum of the Second World War, Yurii Savchuk, was living at the museum and rethinking the core exhibit. One day after the Ukrainian military drove the Russians out of the Kyiv region, he met with the commander-in-chief of the Ukrainian armed forces, Valerii Zaluzhnyi, and got permission to start collecting artifacts. Savchuk and his staff went to Bucha, Irpin, and other towns and cities that had just been “deoccupied,” as Ukrainians have taken to saying, and interviewed people who had not yet told their stories. “This was before the exhumations and the reburials,” Savchuk told me. “We saw the true face of war, with all its emotions. The fear, the terror, was in the atmosphere, and we absorbed it with the air.”

In May, 2022, the museum opened a new exhibit, titled “Ukraine – Crucifixion.” It begins with a display of Russian soldiers’ boots, which Savchuk’s team had collected. It’s an odd reversal: both the Auschwitz museum and the Holocaust museum in Washington, D.C., have displayed hundreds or thousands of shoes that belonged to victims of the Holocaust. They convey the scale of loss, even as they show only a tiny fraction of it. The display in Kyiv shows the scale of the menace. The boots are arranged on the floor of the museum in the pattern of a five-pointed star, the symbol of the Red Army that has become as sinister in Ukraine as the swastika. In September, Kyiv removed five-pointed stars from a monument to the Second World War in what used to be called Victory Square—it’s been renamed because the very word “Victory” connotes Russia’s celebration in what it still calls the Great Patriotic War. The city also changed the dates on the monument, from “1941-1945”—the years of the war between the Soviet Union and Germany—to “1939-1945.” Correcting memory one monument at a time.

In 1954, an Israeli court heard a libel case involving a Hungarian Jew named Israel Kastner. A decade earlier, when Germany occupied Hungary and belatedly rushed to implement the mass murder of its Jews, Kastner, as a leader of the Jewish community, entered into negotiations with Adolf Eichmann himself. Kastner proposed to buy the lives of Hungary’s Jews with ten thousand trucks. When this failed, he negotiated to save sixteen hundred and eighty-five people by transporting them by chartered train to Switzerland. Hundreds of thousands of other Hungarian Jews were loaded onto trains to death camps. A Hungarian Jewish survivor had publicly accused Kastner of having collaborated with the Germans. Kastner sued for libel and, in effect, found himself on trial. The judge concluded that Kastner had “sold his soul to the devil.”

The charge of collaboration against Kastner rested on the allegation that he had failed to tell people that they were going to their deaths. His accusers argued that, had he warned the deportees, they would have rebelled, not gone to the death camps like sheep to slaughter. The trial has been read as the beginning of a discursive standoff in which the Israeli right argues for preëmptive violence and sees the left as willfully defenseless. By the time of the trial, Kastner was a left-wing politician; his accuser was a right-wing activist.

Seven years later, the judge who had presided over the Kastner libel trial was one of the three judges in the trial of Adolf Eichmann. Here was the devil himself. The prosecution argued that Eichmann represented but one iteration of the eternal threat to the Jews. The trial helped to solidify the narrative that, to prevent annihilation, Jews should be prepared to use force preëmptively. Arendt, reporting on the trial , would have none of this. Her phrase “the banality of evil” elicited perhaps the original accusations, levelled against a Jew, of trivializing the Holocaust. She wasn’t. But she saw that Eichmann was no devil, that perhaps the devil didn’t exist. She had reasoned that there was no such thing as radical evil, that evil was always ordinary even when it was extreme—something “born in the gutter,” as she put it later, something of “utter shallowness.”

Arendt also took issue with the prosecution’s story that Jews were the victims of, as she put it, “a historical principle stretching from Pharaoh to Haman—the victim of a metaphysical principle.” This story, rooted in the Biblical legend of Amalek, a people of the Negev Desert who repeatedly fought the ancient Israelites, holds that every generation of Jews faces its own Amalek. I learned this story as a teen-ager; it was the first Torah lesson I ever received, taught by a rabbi who gathered the kids in a suburb of Rome where Jewish refugees from the Soviet Union lived while waiting for their papers to enter the United States, Canada, or Australia. In this story, as told by the prosecutor in the Eichmann trial, the Holocaust is a predetermined event, part of Jewish history—and only Jewish history. The Jews, in this version, always have a well-justified fear of annihilation. Indeed, they can survive only if they act as though annihilation were imminent.

When I first learned the legend of Amalek, it made perfect sense to me. It described my knowledge of the world; it helped me connect my experience of getting teased and beaten up to my great-grandmother’s admonitions that using household Yiddish expressions in public was dangerous, to the unfathomable injustice of my grandfather and great-grandfather and scores of other relatives being killed before I was born. I was fourteen and lonely. I knew myself and my family to be victims, and the legend of Amalek imbued my sense of victimhood with meaning and a sense of community.

Netanyahu has been brandishing Amalek in the wake of the Hamas attack. The logic of this legend, as he wields it—that Jews occupy a singular place in history and have an exclusive claim on victimhood—has bolstered the anti-antisemitism bureaucracy in Germany and the unholy alliance between Israel and the European far right. But no nation is all victim all the time or all perpetrator all the time. Just as much of Israel’s claim to impunity lies in the Jews’ perpetual victim status, many of the country’s critics have tried to excuse Hamas’s act of terrorism as a predictable response to Israel’s oppression of Palestinians. Conversely, in the eyes of Israel’s supporters, Palestinians in Gaza can’t be victims because Hamas attacked Israel first. The fight over one rightful claim to victimhood runs on forever.

For the last seventeen years, Gaza has been a hyperdensely populated, impoverished, walled-in compound where only a small fraction of the population had the right to leave for even a short amount of time—in other words, a ghetto. Not like the Jewish ghetto in Venice or an inner-city ghetto in America but like a Jewish ghetto in an Eastern European country occupied by Nazi Germany. In the two months since Hamas attacked Israel, all Gazans have suffered from the barely interrupted onslaught of Israeli forces. Thousands have died. On average, a child is killed in Gaza every ten minutes. Israeli bombs have struck hospitals, maternity wards, and ambulances. Eight out of ten Gazans are now homeless, moving from one place to another, never able to get to safety.

The term “open-air prison” seems to have been coined in 2010 by David Cameron, the British Foreign Secretary who was then Prime Minister. Many human-rights organizations that document conditions in Gaza have adopted the description. But as in the Jewish ghettoes of Occupied Europe, there are no prison guards—Gaza is policed not by the occupiers but by a local force. Presumably, the more fitting term “ghetto” would have drawn fire for comparing the predicament of besieged Gazans to that of ghettoized Jews. It also would have given us the language to describe what is happening in Gaza now. The ghetto is being liquidated.

The Nazis claimed that ghettos were necessary to protect non-Jews from diseases spread by Jews. Israel has claimed that the isolation of Gaza, like the wall in the West Bank, is required to protect Israelis from terrorist attacks carried out by Palestinians. The Nazi claim had no basis in reality, while the Israeli claim stems from actual and repeated acts of violence. These are essential differences. Yet both claims propose that an occupying authority can choose to isolate, immiserate—and, now, mortally endanger—an entire population of people in the name of protecting its own.

From the earliest days of Israel’s founding, the comparison of displaced Palestinians to displaced Jews has presented itself, only to be swatted away. In 1948, the year the state was created, an article in the Israeli newspaper Maariv described the dire conditions—“old people so weak they were on the verge of death”; “a boy with two paralyzed legs”; “another boy whose hands were severed”—in which Palestinians, mostly women and children, departed the village of Tantura after Israeli troops occupied it: “One woman carried her child in one arm and with the other hand she held her elderly mother. The latter couldn’t keep up the pace, she yelled and begged her daughter to slow down, but the daughter did not consent. Finally the old lady collapsed onto the road and couldn’t move. The daughter pulled out her hair … lest she not make it on time. And worse than this was the association to Jewish mothers and grandmothers who lagged this way on the roads under the crop of murderers.” The journalist caught himself. “There is obviously no room for such a comparison,” he wrote. “This fate—they brought upon themselves.”

Jews took up arms in 1948 to claim land that was offered to them by a United Nations decision to partition what had been British-controlled Palestine. The Palestinians, supported by surrounding Arab states, did not accept the partition and Israel’s declaration of independence. Egypt, Syria, Iraq, Lebanon, and Transjordan invaded the proto-Israeli state, starting what Israel now calls the War of Independence. Hundreds of thousands of Palestinians fled the fighting. Those who did not were driven out of their villages by Israeli forces. Most of them were never able to return. The Palestinians remember 1948 as the Nakba, a word that means “catastrophe” in Arabic, just as Shoah means “catastrophe” in Hebrew. That the comparison is unavoidable has compelled many Israelis to assert that, unlike the Jews, Palestinians brought their catastrophe on themselves.

The day I arrived in Kyiv, someone handed me a thick book. It was the first academic study of Stepan Bandera to be published in Ukraine. Bandera is a Ukrainian hero: he fought against the Soviet regime; dozens of monuments to him have appeared since the collapse of the U.S.S.R. He ended up in Germany after the Second World War, led a partisan movement from exile, and died after being poisoned by a K.G.B. agent, in 1959. Bandera was also a committed fascist, an ideologue who wanted to build a totalitarian regime. These facts are detailed in the book, which has sold about twelve hundred copies. (Many bookstores have refused to carry it.) Russia makes gleeful use of Ukraine’s Bandera cult as evidence that Ukraine is a Nazi state. Ukrainians mostly respond by whitewashing Bandera’s legacy. It is ever so hard for people to wrap their minds around the idea that someone could have been the enemy of your enemy and yet not a benevolent force. A victim and also a perpetrator. Or vice versa. ♦

An earlier version of this article incorrectly described what Jan Tomasz Gross wrote. It also misstated when Anna’s parents decided to kill themselves and Anna’s age at the time of those events.

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By Keith Gessen

By Isaac Chotiner

By Andrew Marantz

By Robin Wright

Chronicles of Love & Resentment by Eric Gans

How to Write about the Holocaust

No. 410: Saturday, June 25th, 2011

As in many other things, not being an “authority” on the Holocaust makes it easier for me to formulate some basic ideas about it than for those whose lives and careers are directly dependent on it. I recently read Alvin Rosenfeld’s The End of the Holocaust (Indiana UP 2011), which is mostly devoted to noting the failures of Western culture’s memory of the Holocaust. While I sympathize with most of the views the author expresses, and certainly share his concluding apprehension concerning those in Iran and elsewhere who are happily dreaming of annihilating Israel in a “second Holocaust,” I would like to suggest a different, less polemical perspective on the subject.

The Holocaust provides an extreme version of the paradoxes that arise whenever we attempt to react as individuals to any real-world event. To simply take the event as a given is to abdicate our human responsibility to assign meaning, yet to insist on finding for it a “personal” meaning is to make our own judgment the measure of social value. The Holocaust poses this paradox in a maximally urgent manner because while it presents a spectacle so morally repugnant that we feel obliged to invent a personal way of “testifying” to it, it is a thing of the past that all our acts of repentance and charity cannot redeem. Hence it arouses reactions of denial, minimization, focusing on minor “positive” elements, de-Judaizing, attacks on the “Holocaust industry,” etc., as ways of reducing it to more tolerable dimensions; and at the other extreme, it inspires the suicide of survivors who cannot bear the guilt of having been “chosen” over so many others, coupled with the sense of irredeemable violation that suggests one no longer deserves to live.

But the intensity and frequent moral inadequacy of these responses testifies to the fact that the Holocaust’s historical impact goes well beyond the realm of direct reactions and their exploitation in rhetoric and imagery. To take a controversial example, when “happy” stories of the Holocaust such as Schindler’s List are accused of emphasizing cases that are in fact statistically trivial, I think a point missed is that the “happy ending” reflects not in fact the story of the Holocaust itself but of what is hoped to be its place in history—as the source of a new sensitivity to oppression, including but not limited to the Jewish resolve that has sustained Israel. For the justification for Schindler’s List as “the story of the Holocaust” includes as well the postwar liberation of the European colonies and the Blacks in the American South. Here and in general, I find it more useful to judge such works in their overall historical context rather than as attempted revisions, or re-visions, of the Holocaust. For the real story of the Holocaust cannot be made into a meaningful fiction, since the vast majority of its characters, those whom we desperately wish to memorialize, were not actors at all, only victims.

My thesis has long been that reaction to the Holocaust lies at the origin of the whole victimary trend of modern thought, in both what I consider its praiseworthy accomplishments and those I admire less—although like nearly all political actions ( except those that can be defined in terms of the Nazi-Jew paradigm of the Holocaust, which is why this very designation is, unsurprisingly, paradoxical) these are subject to the Hayekian principle that the “market” is smarter than its participants, so that a policy that may strike me as unjustified may in fact turn out to have a salutary effect on, say, the achievement of racial equality.

On the level at which this thesis is situated, specific reactions to the Holocaust as a historical event are no longer at issue; the question becomes how to understand the overall movement of thought that we claim this event brought about. To answer those who contest this claim, we must define victimary thinking and show how its categories can be conceived as reactions to the Holocaust. The point of such a discussion is not to prove that those who have made use of victimary categories in political and social thought “had the Holocaust in mind,” nor is it useful to argue with someone who denies either the Holocaust’s reality or its significance. The burden would rather be on such a person to provide an equally coherent alternative model, and only at this point would argument become productive.

But in fact the very notion of victimary thinking has no equivalent in everyday discourse, and not surprisingly there really are no other universal explanatory models. Most intellectuals reject the very idea of “victimary thought” and see themselves rather as defending the oppressed against their oppressors. In contrast, those who accept the idea of the victimary and who are generally critical of the phenomenon it designates are not wont to seek justifications for it in history.

Victimary thinking may be defined without circularly referring to the Holocaust. It is the way of thinking for which any difference between ascriptive or “objective” groups that can be understood as imputing values of superiority and inferiority is absolutely condemned as immoral and inhuman. In this context “ascriptive” may be taken broadly to include sexual orientation and religion as well as the usual categories of race, gender, nationality, social class, etc.

Let me now outline, as I have done in a number of Chronicles (e.g., 90 , 287 , 337 , 380 , 385 ,  392 , 399 …) a skeleton history of postwar victimary thinking. In the first phase, which in the United States was the era of “Civil Rights,” the form of victimization that was condemned was de jure inequality, whose obvious parallel with the Nazi-Jew relationship was rarely stated and, I imagine, seldom thought. The point is not that the living memory of the Holocaust was instrumental in creating a sense of repugnance, but that the Holocaust was experienced historically as a demonstration of the evil of differential relationships on racial lines. No doubt the Holocaust itself took place at a moment of history in which a certain (notably anti-colonial) struggle had already begun and must be understood in part as a reaction to it, as a strong assertion of the validity of “racial superiority” at a moment when this notion, so unproblematic in the previous century, had begun to come under fire. But in the next turn of the dialectic, the horror of Nazism itself, even independently of the still little-mentioned specifics of the Final Solution, was sufficient to fuel what turned out to be successful struggles for racial equality and colonial liberation. This phase of history, whose last triumph was the demise of apartheid in South Africa in 1990-91, is to the extent that historical developments may be so considered, relatively unproblematic; today only a tiny fringe would find acceptable, let alone prefer, the racial/colonial hierarchies of an earlier era.

The “Jewish question” was relatively absent from the vision of Nazism that provided the impetus for these developments, which focused less on the six million than on the general horror of Nazi racism and tyranny. In this period the Jews, rather than insisting on their role as victims, tended rather to be ashamed of it; the question commonly asked of survivors was, “why didn’t you/they fight back?”

It was only in the second, mature phase of postmodernism that victimary thinking fully came into its own. At much the same time, the idea of “the Holocaust” acquired currency, along with the now-familiar images of piles of bodies and suitcases, emaciated prisoners, the Warsaw Ghetto in flames, “selection” on the Auschwitz ramp… as well as the iconic and much-abused figure of Anne Frank, to whom Rosenfeld devotes two full chapters of his book. In this second phase of victimary thinking, those who claimed to be or defend victims learned a new rhetoric of results . It was not enough to demand equal rights; to obtain full equality one had to be compensated for past ills, to be granted a “level playing field.” Victimary thinking has operated ever since with this expanded model, with which is associated a deconstructive theory of history. In this perspective, giving Blacks or women equal rights today cannot suffice to reverse not so much the direct results of past discrimination as the mind-set, indeed, the shared ontology of a world that affirms racial and gender superiority/inferiority. Although the domination of many areas of the university system, corporate hiring, etc., by such considerations has provided victimary groups with considerable financial and other advantages, victims are not expected to be satisfied simply to have acquired “rights” and advantages in the present. On the contrary, they are called as witnesses to the applicability of the Nazi-Jew model to human society in general. For from the beginning, the ethical and intellectual values of these societies have been complicit in the oppression of peripheral victims for the benefit of central authority.

The power of the Holocaust model is simple and absolute. If one wishes to claim, for example, that certain social roles are better fitted to men than women—or, say, that marriage should be restricted to that between a man and a woman—the implicit Nazi analogy renders these judgments as ugly as the caricatures in Der Stürmer . It is of great significance that anti-Jewish prejudice, unlike the standard racial variety, is based on the denial of what is generally an objective superiority— one that can be traced back to the Hebrews’ firstness as the inventors/discoverers of monotheism. The Nazi-Jew paradigm colors all other victimary oppositions with an undertone of envy. Whatever the value of the evidence that, say, Blacks are less intelligent on average than Whites, or women less gifted in the sciences than men, there is certainly no evidence that Jews are less intelligent or gifted than non-Jews— au contraire. If victimary groups are persecuted ultimately for their superiority, then no discrimination of any kind can be objectively justified. Hence the existence of statistical differences between groups with regard to success in any given endeavor (unless the victimary group actually does better, as with Blacks on basketball teams or women in college admissions) is considered prima facie evidence of discrimination.

At this point victimary thinking becomes problematic, for it incorporates two contradictory principles derived from the originary moral model. On the one hand, the firstness of the first user of the sign is not allowed to confer an advantage when it comes to distributing the products of the sparagmos; the exchange of signs, and of the things that are ritually distributed as a result of the exchange of signs, is in principle perfectly symmetrical. On the other hand, in more advanced societies the different roles are expected to be distributed according to the ability to perform them and not by victimary categories. The creation of such categories in the postwar era, however obviously necessary they may appear to us, is a radically new development that is best understood as the legacy of the Holocaust. It is in effect the extension of the Holocaust paradigm to the whole ensemble of social relations. Nothing like “affirmative action” had ever existed, even among persons with great sympathy for groups that are today considered victims and that in the past were simply thought of as deprived of equal rights, such as slaves in the South or women not given the vote. Needless to say, this new victimary consciousness has not done away with social hierarchy, but it has eliminated many selection criteria previously considered “objective,” such as aptitude examinations for civil service work, and spawned affirmative action programs of various kinds, not always in compensation for past prejudice.

Rosenfeld’s material offers confirmation of my assertion that results-oriented victimary thought is a product of the Holocaust, not merely in the broad sense that victimary thinkers make abundant and often reckless use of Holocaust analogies, but more specifically that the very outrageousness of the Holocaust metaphor is essential to creating and imposing the new victimary paradigm on human relations.

Let me take as an example a passage quoted by Rosenfeld from Betty Friedan’s 1963 The Feminine Mystique , the key manifesto of American postwar feminism. This passage can serve us as a test case of “how to talk about the Holocaust,” since it lends itself admirably to Rosenfeld’s critique at the same time as its very enormity justifies my argument that the paradigm inaugurated by the Holocaust is at the heart of modern victimary thought.

[T]he women who “adjust” as housewives, who grow up wanting to be “just a housewife,” are in as much danger as the millions who walked to their own death in the concentration camps—and the millions more who refused to believe that the concentration camps existed. In fact, there is an uncanny, uncomfortable insight into why a woman can so easily lose her sense of self as a housewife in certain psychological observations made of the behavior of prisoners in Nazi concentration camps. In these settings, purposely contrived for the dehumanization of man [sic], the prisoners literally became “walking corpses.” Those who “adjusted” to the conditions of the camps surrendered their human identity and went almost indifferently to their deaths. Strangely enough, the conditions which destroyed the human identity of so many prisoners were not the torture and the brutality, but conditions similar to those which destroy the identity of the American housewife. . . .

It was said . . . that not the SS but the prisoners themselves became their own worst enemy. Because they could not bear to see their situation as it really was—because they denied the very reality of their problem, and finally “adjusted” to the camp itself as if it were the only reality—they were caught in the prison of their own minds. . . . All this seems terribly remote from the easy life of the American suburban housewife. But is [not] her house in reality a comfortable concentration camp? (48, quoting p. 305-07)

Here is Rosenfeld’s reaction to this passage:

“In reality,” her house is nothing of the sort, and a clear-thinking person knows that the comparison is a foolish one. . . . [W]hat we confront in Friedan’s book goes beyond merely hyperbolic thinking to something close to the shut-down of thought itself. For no one who thinks at all lucidly can possibly see a connection “in reality” between the situation of middle-class American housewives of the postwar period, no matter how bored they might be, and the wartime condition of inmates in the Nazi camps. (48)

In the paragraphs that follow, Rosenfeld attempts to explain Friedan’s use of this comparison, using ideas from Christopher Lasch and Tzvetan Todorov. But at bottom his “explanation” is simply a restatement of the facts. Rosenfeld alleges that “a politics of suffering and victimization has been developing within American society over the past several decades . . . whose proponents draw on the pervasive presence of Holocaust images in order to garner for themselves a certain moral superiority that victims have come to enjoy in our society.” Well, yes, but explaining the use of victimary imagery by “a certain moral superiority that victims have come to enjoy” is mere tautological wordplay.

But the basis for my remark that it is tautological is precisely my theoretical claim that it is truly the Holocaust that is the source of this rhetoric, which is not always as clearly derivative of its model as this particular example. And this means that calling it “rhetoric” and emphasizing as Rosenfeld does the “images” of the Holocaust in Friedan’s passage in fact obscures the real impact of the Holocaust on victimary thought. For these vocabulary elements need not be present in the text, and indeed, the course of victimary rhetoric has been to abandon the Nazi image, except to the extent it can be associated with the “West” and particularly with Israel. When Edward Said proposes “Orientalism” as the model for the West’s dismissive and ultimately oppressive attitude toward its “other,” the last thing he wants us to think of is the West’s oppression of its internal other, the Jews. In principle, at least, Rosenfeld should be happy with this development, as indeed he might be if it were not the flip side of Muslim-inspired neo-antisemitism that reviles Israel while reprinting Mein Kampf and the Protocols of the Elders of Zion . But precisely, the filiation of victimary thought with the Holocaust is not one of images but of paradigms, and the paradigm of oppressor vs. oppressed race/social group/gender/etc., is far more durable and significant than images of stacked bodies and false shower rooms.

What we observe in Friedan is an early, and for today’s reader strikingly naïve, use of this paradigm. But let us note how she uses it, before the Berkeley uprising of 1965, before the campus/French revolt of 1968, at a time when “affirmative action” (which dates—dixit Wikipedia—from a JFK Executive Order in 1961) was in its infancy and “diversity,” which college presidents today cannot form two consecutive sentences on any subject without mentioning, was as yet unknown. Friedan cannot claim that her housewives suffer physically, nor even that they are mentally tortured by… whom exactly? The SS is mentioned only to be dismissed, since not even the most uncompromising feminist could find an analogy between these women’s poor husbands and the SS. The real point is that the prisoners themselves became their own worst enemy , that the housewives/prisoners internalize their oppression and adjust to it. Today such language might be accused of “blaming the victim”; it is made palatable only by the extreme nature of the overall model, which allows the assimilation of the housewives’ oppression to Nazism on the condition that it be a Nazism without Nazis.

For the fact that the women’s material conditions are at the antipodes of those of Auschwitz inmates, far from leading us to dismiss Friedan’s comparison as “the shut-down of thought itself,” is precisely meant to caution us against rejecting it. Adjustment is the real problem, and although in the housewives’ world no oppressor is indicated, it is the system of oppression that is at fault. The point of this analogy is that any acquiescence in an oppressive system is the virtual equivalent of accepting the role of the oppressed in the Nazi-Jew model, something that no self-respecting human being should react to with anything but outrage, even unto death. But as Adam Katz would point out, and as the partisans of victimary thinking prefer to ignore, this analogy is only useful to the extent that it is being offered in a social context where it is not valid, where it can have an impact on us precisely because we are not Nazis and are shocked by the accusation that our notion of normality is “really the same as” Auschwitz.

Although Friedan isn’t proposing here anything like “affirmative action,” she clearly shows us where the Holocaust paradigm is going. This is no longer Civil Rights language; it is the language of absolute oppression, a pre-philosophical form of deconstruction, for which any acceptation of differential status—such as adjustment to a preestablished gender role—is equivalent to assuming the zombie-like status of prisoners who go unresistingly to their deaths. This is, to use a word that would have a considerable fortune a few decades later, the state of abjection.

However tasteless its rhetoric, Friedan’s book was instrumental in kicking off a neo-feminism that fifty years later has led American women to attend college in considerably higher proportion and with considerably greater success than men, to run for president, and to enter and in some cases dominate formerly male-dominated professions. Thus in condemning Friedan’s rhetoric for its wild reference to the Holocaust, we risk failing to notice what the outcome of reaction to the Holocaust through the mediation of such rhetoric has really been, leading both to the creation of a more gender-equal world and to the problematization of all remaining areas of non-reciprocity, justifiable or not. It is possible to feel disgust with the assimilation of suburban housewives to Nazi prisoners and yet to understand that Friedan’s overall (and generally valid) point in encouraging suburban housewives to look beyond their current roles is an example of the historical power of the Holocaust to generate victimary thought, independently of Friedan’s or anyone else’s specific use of Holocaust metaphors or images.

To conclude with an example of the persistence of this kind of rhetoric nearly fifty years later, here is an extract from the acknowledgement section of a 2008 UCLA doctoral dissertation.

I am . . . compelled to acknowledge the existence of demeaning plantation politics at UCLA, which also significantly and consistently contributed to my UCLA experience. While I carry a tremendous amount of resentment regarding experiences that can best be described as a new millennium form of Jim Crow, I have also gained a tremendous amount of strength from surviving, overcoming and conquering the demon of racism and the racist demons that exist and operate at the University of California Los Angeles.

The Nazis have been replaced by slave-drivers, but the rhetoric makes the same unbridled use of a stigmatized relationship of oppression to condemn phenomena that the author feels no need to describe in any detail. No doubt this example is more of an expression of personal hurt and resentment than an attempt to make other Black students conscious of their oppression. But this only makes it a more convincing illustration of the persistence of a model that, whatever the imagery used here, has its source not in American slavery but in the Holocaust, which brought forth a victimary paradigm that continues to dominate the postmodern era over 65 years after the end of WWII.

HIST B323 History of the Holocaust

• Finding Books
• Sources for Researching the Holocaust
• Develop a Research Question
• Primary Sources
• Cite Sources
• Scholarly vs Popular
• Thesis Statements

What Is a Thesis?

A  thesis  is the main point or argument of an information source. (Many, but not all, writing assignments, require a thesis.)

A strong thesis is:  

• Arguable:  Can be supported by evidence and analysis, and can be disagreed with.
• Unique:  Says something new and interesting.
• Concise and clear:  Explained as simply as possible, but not at the expense of clarity.
• Unified:  All parts are clearly connected.
• Focused and specific:  Can be adequately and convincingly argued within the the paper, scope is not overly broad.
• Significant:  Has importance to readers, answers the question "so what?"

Crafting a Thesis

Research is usually vital to developing a strong thesis. Exploring sources can help you develop and refine your central point.

1. Conduct Background Research.

A strong thesis is specific and unique, so you first need knowledge of the general research topic. Background research will help you narrow your research focus and contextualize your argument in relation to other research. 

2. Narrow the Research Topic. 

Ask questions as you review sources:

• What aspect(s) of the topic interest you most?
• What questions or concerns does the topic raise for you?   Example of a general research topic:  Climate change and carbon emissions Example of more narrow topic:  U.S. government policies on carbon emissions

3. Formulate and explore a relevant research question.  

Before committing yourself to a single viewpoint, formulate a specific question to explore.  Consider different perspectives on the issue, and find sources that represent these varying views. Reflect on strengths and weaknesses in the sources' arguments. Consider sources that challenge these viewpoints.

Example:  What role does and should the U.S. government play in regulating carbon emissions?

4. Develop a working thesis. 

• A working thesis has a clear focus but is not yet be fully formed. It is a good foundation for further developing a more refined argument.   Example:  The U.S. government has the responsibility to help reduce carbon emissions through public policy and regulation.  This thesis has a clear focus but leaves some major questions unanswered. For example, why is regulation of carbon emissions important? Why should the government be held accountable for such regulation?

5. Continue research on the more focused topic.

Is the topic:

• broad enough to yield sufficient sources and supporting evidence?
• narrow enough for in-depth and focused research?
• original enough to offer a new and meaningful perspective that will interest readers? 

6. Fine-tune the thesis.

Your thesis will probably evolve as you gather sources and ideas. If your research focus changes, you may need to re-evaluate your search strategy and to conduct additional research. This is usually a good sign of the careful thought you are putting into your work!

Example:   Because climate change, which is exacerbated by high carbon emissions, adversely affects almost all citizens, the U.S. government has the responsibility to help reduce carbon emissions through public policy and regulation. 

More Resources

• How to Write a Thesis Statement IU Writing Tutorial Services
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Return to Women Writing the Holocaust  

Joan Miriam Ringelheim asks, “Did anyone really survive the Holocaust?” It is a question more difficult to answer than it might at first appear. The Holocaust breaks down the definitions of words such as “survival.” Memoirist Charlotte Delbo wrote after the war’s end, “I died in Auschwitz, but no one knows it.” And as idealistic as it may sound, there is some truth to the notion that Anne Frank and Charlotte Salomon manage, despite their brutal and meaningless murders, to live on after death. They wrote, after all, with that possibility in mind.

If to survive means to come through unscathed, the answer to Ringelheim’s question must be no. But if to survive means to live through an experience of such horror still be able to desire connection with the world–to create, narrate, innovate, to invoke the voices of the dead and of the living–then the answer is yes. To survive: “sur”–over, “vive”–live; the verb implies both to surmount an event, to live through it, and to relive it, live it over. Perhaps the simplest and somewhat tragic truth is that the one necessarily involves the other.

I find some sense of closure in Felstiner’s loving exploration of Charlotte Salomon because it is one which treats both the creator and the creation with equal care. What distinguishes Lucille E. from Anne Frank and Charlotte Salomon, of course, is that only the first survived the Holocaust. Yet all three have created voices which seek to bear witness to the Shoah, if only the world will let them. The skill which it would benefit the world to develop is that of simultaneously recognizing the fundamental point that memoirs of female Holocaust witnesses are authored by women, and that they each nevertheless are not utterly circumscribed by that fact. To neglect the first point contributes to an artificial universalization of men’s experience and a silencing of painful but important questions. To neglect the second points to essentialism and dogmatic discourse. These women have taken a great step in creating a stand-in, a memorial protagonist, which can continue to tell their story after their own ends. They have invested the memoir with a certain autonomy; that autonomy needs to be acknowledged by the rest of us.

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Remember. Zachor. Sich erinnern.

Remember.org helps people find the best digital resources, connecting them through a collaborative learning structure since 1994. If you'd like to share your story on Remember.org, all we ask is that you give permission to students and teachers to use the materials in a non-commercial setting. Founded April 25, 1995 as a "Cybrary of the Holocaust". Content created by Community. THANKS FOR THE SUPPORT . History Channel ABC PBS CNET One World Live New York Times Apple Adobe Copyright 1995-2024 Remember.org. All Rights Reserved. Publisher: Dunn Simply

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Agnes Tennenbaum Holocaust Library Collection: Book Titles by Authors A-D

• Finding Books
• Book Titles by Authors A-D
• Book Titles by Authors E-G
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More Titles A-D

• Abzug, Robert H. America Views the Holocaust, 1933-1948
• Amishai-Maisels, Ziva, Depiction and Interpretation: the Influence of the Holocaust on the Visual Arts
• Anne Frank House. Anne Frank in the World
• Apensziak, Jacob, The Black BOok of Polish Jewry
• Appleman-Jurman, Alicia. Alicia
• Arad, Yitzhak : Belzec, Sobibor, Treblinka: Operation Reinhard
• Arad, Yitzhak. Documents on the Holocaust
• Arendt, Hannah. Eichmann in Jerusalem: A Report on the Banality of Evil
• Arnold, Elliot.  A Night of Watching
• Authers, John. The Victim's Fortune
• Avinun,Sara: Rising from the Abyss
• Balakian, Pete. The Burning Tigris
• Baldwin, Neil. Henry Ford and the Jews
• Balson, Ronald H.  Once We Were Brothers
• Banki, Judith H. Ethics in the Shadow of the Holocaust: Christian and Jewish Perspectives
• Bankier, David. Expulsion and Extermination: Holocaust Testimonials
• Bankier, David  Probing the Depths of German Antisemitism
• Bannister, Nanna. The Secret Holocaust Diaries: The Untold Story of Nonna Bannister
• Barak -Ressler, Aliza. Cry Little Girl: A Tale of the Survival of a Family in Slovakia
• Barnett, Victoria J. Bystanders: Conscience and Complicity during the Holocaust
• Barnouw, David. The Diary of Anne Frank
• Bartov, Orner. Erased: Vanishing Traces of Jewish Galicia in Present-Day Ukraine
• Basok Dr Ch. M. The Stetl of Moshe Bernstein
• Bau, Joseph. Dear God, Have You Ever Gone Hungry?
• Bauer, Yehuda. A History of the Holocaust
• Bauer, Yehuda. Jewish Reactions to the Holocaust
• Bauer, Yehuda. Rethinking the Holocaust
• Bauer, Yehuda. The Death of the Shtetl
• Bauman, Zygmunt. Modernity and the Holocaust
• Beasley, Nancy Wright. lzzy's Fire: Finding Humanity in the Holocaust
• Beer, Edith Hahn. The Nazi Officer's Wife: How One Jewish Woman Survived the Holocaust
• Bemporad, Jack. Good and Evil After Auschwitz: Ethical lmplications for Today
• Ben-Dor, David. The Darkest Chapter
• BenGershom, Ezra. David: Testimony of a Holocaust Survivor
• Benski, Stanislaw.  Missing Pieces: Stories
• Berg, Mary. The Diary of Mary Berg: Growing Up in the Warsaw Ghetto
• Bergen, Doris L.  Twisted Cross: The German Christian Movement in the Third Reich
• Berger, David.  History and Hate: The Dimensions of Anti-Semitism
• Bernard, Jean. Priestblock 25487
• Bernstein, Sara Tuvel. The Seamstress: A Memoir of Survival
• Beschloss, Michael. The Conquerors: Roosevelt, Truman, and the Destruction of Hitler's Germany, 1941-1945
• Bikales, Gerda. Through the Valley of the Shadow of Death: A Holocaust Childhood
• Bitten-Jackson, Livia. My Bridges of Hope
• Black, Edwin. IBM and the Holocaust: The Strategic Alliance befween Nazi Germany arid America's Most Powerful Corporation
• Black, Edwin. Nazi Nexus: America's Corporate Connections
• Blaichman, Frank. Rather Die Fighting: A Memoir of World War II
• Blet Pierre, S.J. Pius XII and the Second World War
• Block, Gay. Rescuers: Portraits of Moral Courage in the Holocaust
• Blum, Howard. Wanted!: The Search for Nazis in America
• Blum, Jenna. Those Who Save Us
• Boas, Jacob.  We Are Witnesses: Five Diaries of Teenagers Who Died in the Holocaust
• Bondy, Ruth. Trapped: Essays on the History of the Czech Jews, 1939-1945
• Borowski, Tadeusz. This Way for the Gas, Ladies and Gentlemen
• Braham, Randolph L. The Vatican and the Holocaust: The Catholic Church and the Jews during the Nazi Era
• Brandsdorfer, Louis. The Bleeding Sky: My Mother's Journey through the Fire
• Brecher, Elinor J. Schindler's Legacy: True Stories of the List Survivors
• Breitman, Richard. Official Secrets: What the Nazis Planned, What the British and Americans Knew
• Bretholz, Leo. Leap into Darkness: Seven Years on the Run in Wartime Europe
• Brinkman et al, eds. Learning from History (book & CD-ROM)
• Brown, Jean E. Images from the Holocaust: A Literature Anthology
• Browning, Christopher.  Ordinary Men: Reserve Police Battalion 101 and the Final Solution in Poland
• Browning, Christopher R. Remembering Survival: Inside a Nazi Slave-Labor Camp
• Browning, Christopher R. The Origins of the Final Solution
• Browning, Christopher R. The Path to Genocide: Essays on Launching the Final Solution
• Bullock, Alan. Hitler: A Study in Tyrany
• Caplan, Marc. Holocaust Denial: A Pocket Guide
• Cargas, Harry James. Problems Unique to the Holocaust
• Cargas, Harry James. When God and Man Failed: Non-Jewish Views of the Holocaust
• Cesarani, David. 'Bystanders' to the Holocaust: A Re-Evaluation
• Chiger, Krystyna. Girl in the Green Sweater: A Life in Holocaust's Shadow
• Chodakiewicz, Marek Jan. After the Holocaust: Polish-Jewish Conflict in the Wake of World War II
• Cohen, Felice. What Papa Told Me
• Cohen, Kate. The Neppi Modona Diaries: Reading Jewish Survival
• Cohen, Rich. The Avengers
• Cohn-Sherbok, Dan. Holocaust Theology
• Conot, Robert E.   Justice at Nuremberg
• Cornwell, John. Hitler's Scientists: Science, War, and the Devil's Pact
• Cymet, David. History vs. Apologetics: The Holocaust, the Third Reich, & the Catholic Church
• Cymlich & Strawczynski.  Escaping Hell in Treblinka
• Cyprys, Ruth Altbeker.  A Jump for Life: A Survivor's Journal
• Dachau Museum. Concentration Camp Dachau 1933-1945
• Daitch, Frances. Frejda's Story
• Dalin, Rabbi David,  The Myth of Hitler's Pope
• Darring, Gerald. Christians, Jews, and the Holocaust: Theses for Dialogue
• Darring, Gerald. Dead Even Before Death: The Holocaust and the Human Person
• Darring, Gerald. Jewish Experiences of the Holocaust: In Their Own Words
• Dawidowicz, Lucy S. The Holocaust and the Historians
• Dawidowicz, Lucy S. The War Against the Jews
• de Wijze, Louis. Only My Life: A Survivor's Story
• Denes, Magda. Castles Burning
• Des Pres, Terrence. Survivor: An Anatomy of Life in the Death Camps
• Desbois, Father Patrick   The Holocaust by Bullets
• Diamant, Anita. Day after Night
• Distel, Barbara. The Dachau Concentration Camp 1933-1945
• Dittman, Anita. Trapped in Hitler's Hell: A Young Jewish Girl Discovers the Messiah's Faithfulness in the Midst of the Holocaust
• Dobroszycki, Lucjan. The Chronicle of the Lodz Ghetto 1941-1944
• Doerry, Martin. My Wounded Heart: The Life of Lilli Jahn, 1900-1944
• Dulles, Avery, S.J. The Holocaust, Never to Be Forgotten
• Dwork, Deborah. Voices & Views
• Dwork, Deborah. Auschwitz
• Dwork, Deborah Agnes. Children with a Star: Jewish Youth in Nazi Europe
• Dwork, Deborah. Holocaust: A History
• Dwork & Van Pelt.  Flight from the Reich: Refugee Jews, 1933-1946
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Children of the Holocaust

This essay about children during the Holocaust explores the experiences of the youngest victims and survivors of this tragic period. It highlights the horrors faced by children in ghettos, hiding, resistance movements, and death camps, emphasizing their resilience and the human spirit’s adaptability. The narrative discusses the harsh realities of life in the ghettos, the challenges of assuming false identities or going into hiding, and the unfathomable cruelty of the death camps where many were sent directly to their deaths. Despite these adversities, the essay also acknowledges acts of kindness and courage, showcasing the complexity of human nature under extreme conditions. It concludes by underscoring the importance of remembering these stories to honor the victims, learn from the past, and advocate for a future where such atrocities are never repeated.

How it works

The Holocaust remains one of history’s darkest chapters, its shadow stretching long and vast across the annals of human civilization. Amidst the tales of despair, resistance, and the indomitable human spirit, the stories of children during the Holocaust hold a particularly poignant place. Their experiences, marked by innocence confronted with unimaginable cruelty, offer a harrowing glimpse into the depths of human depravity and the resilience of the human heart.

Children, in the eyes of the Holocaust’s perpetrators, were not spared the horrors of this genocidal campaign.

They were victims, witnesses, and, in rare instances, survivors of a machinery designed to extinguish life and erase existence. The young lives caught in this storm of hatred and violence experienced the Holocaust’s brutality in ghettos, in hiding, within resistance movements, and inside the death camps themselves. Each child’s story, whether it ended in tragedy or survival, reveals the Holocaust’s multifaceted horrors and the varied tapestries of human response to extreme adversity.

For many children, the ghetto was their harrowing introduction to the Holocaust’s brutality. Confined to cramped, unsanitary conditions, stripped of the comforts of home and the normalcy of childhood, these young souls faced starvation, disease, and the constant shadow of mortality. The ghettos, however, also bore witness to remarkable acts of courage and compassion. Despite the dire circumstances, education persisted clandestinely, with secret schools and makeshift libraries offering a sliver of escape and a semblance of normalcy. In these desperate conditions, the resilience of the human spirit, even in its youngest carriers, shone brightly against the backdrop of despair.

Others found themselves thrust into the world of adults, their childhoods abruptly ended as they assumed false identities, went into hiding, or joined the ranks of partisans fighting against the oppressor. These children navigated a precarious existence, constantly at risk of discovery and death. Their survival depended on a blend of luck, the kindness of strangers, and their own cunning. The stories of these young survivors, who lived in constant fear yet displayed incredible bravery, underscore the complexity of the human condition when faced with the fight for survival.

Amidst this darkness, the death camps represented the nadir of human cruelty. Here, children were often the first victims, deemed unsuitable for labor and sent directly to their deaths. Yet, even in these depths of despair, there were glimmers of humanity: acts of kindness from fellow prisoners, the protective embrace of a parent, or the simple act of remembering a name. The rare stories of survival from this abyss serve as powerful reminders of both the fragility and the strength of human life.

Reflecting on the children of the Holocaust requires us to confront uncomfortable truths about the capacity for human evil, but it also compels us to acknowledge the resilience, courage, and adaptability of the human spirit. These children’s stories remind us of the importance of memory and the need to safeguard against the forces of hatred and bigotry. In remembering them, we honor their lives, mourn their loss, and recognize our collective responsibility to foster a world that upholds the dignity and worth of every child.

As we continue to sift through the remnants of the past, let us hold onto the lessons gleaned from the youngest victims and survivors of the Holocaust. Their stories, marked by unimaginable hardship and the will to survive, offer a testament to the enduring strength of the human spirit. In their memory lies the charge for future generations to build a world rooted in understanding, compassion, and an unwavering commitment to justice and human rights.

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DeWitt students honored for Holocaust essays

By Lindsay Steele The Catholic Messenger

DeWitt — Two eighth-graders from St. Joseph Catholic School placed in the 2024 Ida Kramer Children and the Holocaust Essay Contest. The Quad Cities Yom Hashoah Committee hosts the annual contest that is open to all Quad Cities-area students in grades 6-12.

Phuc Dinh received $200 for his second-place entry, “Echoes of Tragedy: Remembering the Holocaust.” The essay focused on Aaron Elster of Poland, a child survivor who spent two years in hiding in isolation. After the war, Elster learned that his parents and baby sister had been killed. Aaron and his only surviving sibling, Irene, immigrated to America to start a new life. Phuc compared Elster’s “determination and unwavering resilience” to that of his mother, who overcame challenging life circumstances to a lesser, but still inspiring, degree.

Classmate Cade Daniels placed third in the contest and received $100. His essay, “The Price of Hatred,” also focused on Elster’s story of survival. “Aaron’s story is just one of the millions of traumatizing experiences victims of the Holocaust had to endure,” he wrote.

The students’ sponsoring teacher, Demi Franck, received a total of $100 for classroom expenses. She began incorporating the essay contest into her Holocaust unit about four years ago. “Each year when the unit begins, I try to lay some groundwork so the kids know the background of the Holocaust time frame, who was involved, etc.,” she told The Catholic Messenger. “Once enough background is established, we get into how the Holocaust truly impacted people then and now … As we learn about the events, our discussion always finds two big ideas — the destruction that hate can cause and the result of being a bystander.” Approximately 12 million people, including 6 million Jews, perished in the Holocaust, according to the U.S. Holocaust Memorial Museum.

Cade referred to the unit in his essay. “Before my classmates and I began this unit about the Holocaust, I knew what the Holocaust was,” he said. But, “The question that we should be asking is why the Holocaust happened.”

Allan Ross, executive director of the Jewish Federation of the Quad Cities, said he is grateful for Franck’s support. “The education she is helping provide her students on the history of the Holocaust and important lessons learned are vitally needed in today’s challenging world and to the future leaders of our country. Thank you, Demi, for making such a positive difference.”

The essay contest’s namesake, Ida Kramer, was the executive director of the Jewish Federation of the Quad Cities and a longtime Holocaust educator. Community leaders of various faiths and organizations serve on the Quad Cities Yom Hashoah Committee. Sponsors are the Jewish Federation of the Quad Cities, Temple Emanuel, Tri-City Jewish Center, Churches United, Augustana College, St. Ambrose University, Black Hawk College and Scott Community College.

Support  The Catholic Messenger’s  mission to inform, educate and inspire the faithful of the Diocese of Davenport – and beyond!  Subscribe to the print and/or e-edition , or make a  one-time donation , today!

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She managed a university Holocaust center. Now she says incivility on Israel drove her to a Catholic school.

( JTA ) — As Mary Jane Rein prepared to publicly exit her role as executive director of Clark University’s Holocaust center, she attended a local fundraiser for Catholic schools.

After 20 years, she was leaving her job at Clark on bad terms. A member of the Holocaust and Genocide Studies Ph.D. program had heckled her at a public event while she prepared to introduce an Israeli military reservist. The university, in her view, had failed to support her, she wrote in a Wall Street Journal essay recounting the episode.

Now, Rein was about to assume a new role overseeing a center for “civic dialogue” at Assumption University. The Catholic gala was her first public outing in that job.

Clark is a private nonsectarian school with a reputation for producing Holocaust scholarship; Assumption, where Rein had previously directed the fundraising program, is Roman Catholic. But though Rein is very involved in her Worcester, Massachusetts Jewish community, she felt a sense of belonging at the Catholic gala event. The gala that night honored a Jewish person, and a cardinal joined via video chat to discuss tikkun olam, the Jewish concept of repairing the world.

“I felt, this is just a message from God telling me I’ve made the right decision,” Rein told the Jewish Telegraphic Agency this week.

Rein’s career change reflects two trends: the inhospitality some Jewish employees, students and faculty feel on secular campuses around Israel, and the efforts Christian colleges are putting in to woo Jews looking for a safe space from rising campus antisemitism — something that began prior to Oct. 7 but has taken on new energy. Christian schools made up the lions’ share of a coalition last year that signed an open letter declaring “We stand with Israel against Hamas” and “the fight against Hamas is a fight against evil.” Some have also offered expedited transfers for Jewish students, even at schools like Franciscan University of Steubenville in Ohio , which has almost no Jewish life to speak of.

Assumption is a particularly distinctive case. Greg Weiner, the school’s president since 2022, is Jewish and believes he is the first-ever Jewish head of a Catholic college in the United States. Weiner has also used the Wall Street Journal to promote Assumption — and Catholic institutions more broadly — as a “haven” for Jews since Oct. 7. He claims that Christian schools, despite a history of largely inhospitable or proselytizing attitudes toward Jews, today give all students a better foundation for understanding how to civilly disagree than the Ivy League does. 

“I find that the intellectual traditions of Judaism and Catholicism, and I would say some of the ritual traditions as well, have a great deal in common,” Weiner told JTA. The two faiths, he said, both engage in “the pursuit of truth,” and Weiner says that Assumption takes “the intellectual tradition of Judaism seriously.”

Rein, whose role at Clark focused on fundraising and was not a faculty position, characterized the experience that drove her to resign primarily as a case of incivility, saying she would leave it to others to determine whether it was also antisemitic. As she was looking for her next professional home, Weiner was searching for ways to encourage students to adopt more civil means of communication and disagreement. He and Rein know each other socially, and Weiner brought Rein back to Assumption. 

“I can’t invest my time and efforts to advance an institution that lacks the strength of character to protect diverse points of view,” Rein wrote in her Journal essay, which was titled, “Why I’m Leaving Clark University.” She added, “I am ready to sign on to a different cause, one rooted in respect, honest inquiry and the free exchange of ideas in the context of civic friendship.”

Attendees at an Israel Defense Force reservist’s talk at Worcester State University stand outside after pro-Palestinian protesters pulled the fire alarm, Worcester, Massachusetts, March 13, 2024. Mary Jane Rein, who introduced the speaker, said the event’s incivility prompted her to leave her job at Clark University’s Holocaust and Genocide Studies center. (This Week in Worcester via YouTube)

The event that drove her away from Clark last month didn’t take place at the school, but at nearby Worcester State University, where Rein was preparing to introduce the IDF reservist as part of her work with the local Jewish federation . Unprompted by her, she said, the federation’s director identified Rein by her title at Clark when bringing her onstage. This prompted pro-Palestinian protesters in the audience, one of whom was a Ph.D. student in Holocaust and Genocide Studies at Clark, to loudly denounce Rein and yell that she doesn’t represent the university. During the talk there were more disruptions, including the pulling of a fire alarm; Rein says some students confronted her afterwards and pressured her to resign.

When she brought up the incident to someone she called “a senior administrator” at Clark, she wrote, the response was that she should refrain from using her university title at events not sponsored by the university. Rein was insulted.

“I suspected I was being asked to censor myself on the basis of my Jewish identity and support for Israel, as I inferred there would be professional consequences if I presented that disfavored view,” she wrote in the essay. She continued, “I can no longer function effectively at an academic institution that thinks shouting a speaker down is tolerable but introducing a speaker with whose views people disagree isn’t.”

Rein’s view that Clark fosters an uncivil environment was not shared by the school’s president, nor by the faculty at its Holocaust and Genocide Studies center, known as the Strassler Center (its namesake, David Strassler, is a former national chair of the Anti-Defamation League and sits on the university’s board of trustees). 

They didn’t dispute that Rein’s Worcester State event was disrupted by some of the Strassler Center’s Ph.D. students. But, they told JTA, they still believed Clark was fostering an appropriate civil and respectful dialogue around Israel.

“Dr. Rein is entitled to her view of decisively endorsing Israeli politics in Gaza or elsewhere, but in the same way students of genocide and the Holocaust are entitled to reject it equally radically,” Thomas Kuehne, director of the center and an endowed chair in Holocaust studies, wrote in an email. 

Kuehne continued, “Both views are widespread among Holocaust and genocide scholars these days. That the exchange of arguments on highly sensitive issues sometimes gets overheated or even results in personal invectives is unfortunate but not the end of a debate, or it should not be. Scholars are used to it and know how to handle it.” 

Like Rein, Kuehne has been at Clark for 20 years; he claimed he has “never experienced any clash of the type as it happened at Worcester State.” He added that Rein’s departure “fills me with utmost sadness” and that she “has been a wonderful colleague.” 

Frances Tanzer, another professor at the center, said that the Clark community was already engaged in “a dialogue” around Oct. 7 and antisemitism. She further characterized Rein’s event as “a political event — rather than a scholarly event — at a neighboring university,” where “some students used their growing body of knowledge about violence and discrimination to intervene.” She added, “The bottom line is that scholars in training should not be disparaged in a national forum,” referring to the Journal article.

In a campus-wide email Tuesday, the school’s president, David Fithian, also disputed some of Rein’s claims while condemning any disruption of the event by Clark students.

“Ms. Rein was not discouraged from engaging in issues or expressing her views freely,” Fithian wrote in the email, which the school shared with JTA. “The guidance she received was meant not to limit speech, but to clarify, going forward, if she was speaking in her capacity as executive director of the Strassler Center. This is important because it helps to avoid confusion over whether an administrator is representing the University in their official role.”  

He added that “any administrator” would have received similar guidance — responding to a question Rein raised in her essay. 

A spokesperson for the university further disputed Rein’s characterization of the campus environment, telling JTA that all campus events related to the Middle East have been conducted civilly.

“The interactions at these events have been respectful and without the rancor Ms. Rein experienced elsewhere,” the school noted in a statement. “No speaker at Clark University has been shouted down or otherwise prevented from speaking. We have every reason to expect this will continue.”

Mary Jane Rein’s view that Clark University fosters an uncivil environment was not shared by the school’s president, nor by the faculty at its Holocaust and Genocide Studies center, above. (Courtesy Clark University)

Both Rein and Weiner said Assumption’s new initiative would try to provide a model for countering disruptive behavior, including but not limited to Israel. The Center for Civic Dialogue, the new project Rein is heading, “is about the concept of civic friendship itself,” Weiner said. 

While the school is light on details of what this will look like, Rein said it could involve her working directly with students to encourage and foster conversations about tough subjects. She pointed out that, at Clark, she and other campus Jews — including the Hillel director and a Jewish studies professor — recently sat “politely” to hear a talk from a university alum who was a TikTok content creator in Gaza, even though Rein said the speaker “said some things I disagreed with vehemently.” 

She and Weiner hope to encourage a similar level of politesse among Assumption students, rather than what they now describe as the norm on college campuses: people shouting down those with whom they disagree, like the students did at her event.

“All of our students take two classes in philosophy, and Socrates famously says he’s the wisest man in Athens and the only reason is that he knows what he doesn’t know,” Weiner said.

Both of them believe a Christian university is an ideal place for dialogue like this. Rein spoke admiringly of attending an Assumption student government meeting — a venue that, at other schools, has become central to Israel-related protests — and being “impressed by their openness, by their expressions of genuine welcome.”

“I almost felt like I went back in a time machine,” she said. “They didn’t have their cell phones in their hands. They were looking at us directly, with smiles on their faces.”

This new model could mean that Rein, whose new Assumption staff biography touts her work with Israel Bonds, may have to hold dialogue with students who strongly disagree with her, or with Israel more generally. “I’m prepared for that,” she said.

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Critic’s Notebook

In Belfast and Ballybeg, Forging a Bolder Future

“Agreement,” at Irish Arts Center, and “Philadelphia, Here I Come!,” at Irish Repertory Theater, have a timeless feel, rooted in their eras and resonant in ours.

By Laura Collins-Hughes

In more placid times, it would be downright bizarre to classify Owen McCafferty’s political drama “ Agreement ” as feel-good entertainment.

In these fraught, belligerent times, though, there is comfort, even a twinge of hope, in the play’s retelling of the knotty negotiations that finally made an enduring peace possible in Northern Ireland. Part of the United Kingdom, it was long violently divided between Catholics and the Protestant majority, with republicans wanting the region to join the predominantly Catholic Republic of Ireland and unionists vehemently opposed. After decades of blood-soaked warring — and bitter, sectarian score-keeping about who did what to whom — the Good Friday Agreement pointed a different way forward.

It sounds like the makings of theater for wonks, doesn’t it? Seven politicians holed up together in Belfast in April 1998, battling their way toward consensus as the clock ticks down. Tony Blair, the British prime minister, has a family vacation to get to in Spain, so they need to complete the deal by Thursday. In Charlotte Westenra’s impeccably acted production for Lyric Theater, Belfast, the group blows past that deadline and a delirious dream ballet erupts — all of these exhausted people suddenly dancing.

“Agreement,” at Irish Arts Center in Manhattan, is generally less colorful than that, and its barrage of contentious details can be overwhelming. But really, negotiations are stuck on the same few specifics: power sharing, economic cooperation, the decommissioning of paramilitary weapons and the release of prisoners.

The show’s most teasing joke is having the career pacifist John Hume (Dan Gordon), the gentlest pol in the room, ask the audience whether there’s any need for him to explain an elusive central point yet again. Whereupon he does not clarify.

“You all get it, don’t you?” Hume says, moving briskly along. “And if you haven’t — pay attention!”

In the rushing current of this play, what buoys us isn’t the particularities but rather the personalities. Mo Mowlam (Andrea Irvine), the flagrantly unpretentious British secretary of state for Northern Ireland and the only woman in the mix; Gerry Adams (Chris Corrigan), the leader of Sinn Fein, the political wing of the Irish Republican Army, who turns out to be good for a wisecrack at a urinal; Bertie Ahern (Ronan Leahy), the Irish premier, freshly in mourning for his mother and showing up anyway — this is a charismatic bunch.

With the American special envoy George Mitchell (Richard Croxford), the former Senator, as a kind of interloper-facilitator, they are quite likable, mostly, despite Blair (Martin Hutson) being besotted with his smiley self, and the men’s sexist sidelining of Mowlam. Her lack of vanity is in stark contrast to the obstructive male egotism on display. Radiation treatments have made her hair fall out, but when her wig gets too hot, she takes it off. Puts her stocking feet up on her desk, too.

The most maddeningly intransigent negotiator is the pinstriped David Trimble (Ruairi Conaghan), soon to become first minister of Northern Ireland. He is alienating in his stubbornness, yet he and Hume will share that year’s Nobel Peace Prize.

In honoring the healing accord reached in Belfast, the Nobel Committee said it hoped “that the foundations which have now been laid will not only lead to lasting peace in Northern Ireland, but also serve to inspire peaceful solutions to other religious, ethnic and national conflicts around the world.”

That, of course, is why “Agreement,” with its universal title, is a meditation for this moment: because peacemaking is a human emergency, very much ongoing.

The drama is similarly timeless over at Irish Repertory Theater, where Ciaran O’Reilly has staged a stellar, stinging revival of Brian Friel’s 1964 comedy, “ Philadelphia, Here I Come! ” Part of the company’s seasonlong Friel Project, it is the work of a director who understands the play in his very bones.

O’Reilly directed it in 2005 , acted in it in 1990 , and shares some biography with Gar, its young protagonist, who is preparing to leave his home in fictional, claustrophobically small Ballybeg, County Donegal, for the United States. O’Reilly, Irish Rep’s producing director, was 19 when he quit his Irish hometown.

Set on the eve of Gar’s departure, “Philadelphia” is both very funny and liable to take a sharp little dagger to your heart as it ponders the guts it takes to leave home for another country, and the guts it takes to forge a future where you’ve always been. At its center is an impeccable double act: David McElwee as the timid, external Gar and A.J. Shively as the garrulous, unconstrained Gar inside his head.

At 25, Gar wants nothing more desperately than for his taciturn, widowed father (O’Reilly) to love him in a way he can at least detect, but the gulf between them, even at the same dinner table, might as well be an ocean wide.

The play’s whipsaw emotional balance is complex, delicate, subtle. This superb production delineates it all.

Through May 12 at Irish Arts Center, Manhattan; irishartscenter.org . Running time: 1 hour 40 minutes.

Philadelphia, Here I Come!

Through May 5 at Irish Repertory Theater, Manhattan; irishrep.org . Running time: 2 hours 15 minutes.

Arts and Culture Across Europe

Our theater critics and a reporter discuss the big winne r —  Andrew Lloyd Webber’s “Sunset Boulevard” — and the rest of the honorees at this year’s Olivier Awards .

New productions of “Macbeth” and “Hamlet” in Paris follow a French tradition of adapting familiar works . The results are innovative, and sometimes cryptic.

The internet latched on to 16-year-old Felicia Dawkins’ performance as The Unknown at a shambolic Willy Wonka-inspired event . Now she’s heading to a bigger and scarier stage in London.

When activists urged Tate Britain in London to take an offensive artwork off its walls, the institution commissioned Keith Piper  to create a response instead. The result recently went on display.

The new National Holocaust Museum in Amsterdam has been in the works for almost 20 years. It is the first institution to tell the full story  of the persecution of Dutch Jews during World War II.

At a retrospective of John Singer Sargent’s portraits in London, where the American expatriate fled after creating a scandal in Paris, clothes offer both armor and self-expression .

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Pet of the week: Playful 1-year-old shepherd mix pup looking for family to take him home

A male shepherd mix pup is up for adoption at San Diego Humane Society’s Escondido Campus

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Animal: Romeo, 1-year-old male shepherd mix; No. 893678.

Where: San Diego Humane Society, Escondido Campus, 3500 Burnet Drive.

Hours: 10 a.m. to 5 p.m. Tuesdays through Sundays.

Adoption fee: $110; includes microchip with lifetime registration, vet exam.

Profile: Romeo is playful and full of love. He appreciates gradual introductions to new friends, especially younger children, and will benefit from a family who will put in the effort to build a strong bond with him.

More information: (619) 299-7012 or sdhumane.org.

Other adoption centers:

• Helen Woodward Animal Care Center, 6461 El Apajo Road, Rancho Santa Fe, (858) 756-4117 or animalcenter.org.
• Fallbrook Animal Sanctuary, 230 Aviation Road, (760) 685-3533 or fallbrookanimalsanctuary.org
• Camp Pendleton Animal Shelter, Building 25132, (760) 725-8120 or petfinder.com/shelters/CA545.html.
• San Diego Humane Society, North Campus, 2905 San Luis Rey Road, Oceanside, (619) 299-7012 or sdhumane.org.
• San Diego County North Shelter, 2481 Palomar Airport Road, Carlsbad, (760) 438-2312 or sddac.com/north.asp.
• Rancho Coastal Humane Society, 389 Requeza St., Encinitas, (760) 753-6413 or sdpets.org.
• DirtyLittlePaws Rescue, 3311 Vivienda Circle, Carlsbad (office only), (760) 576-8702 or [email protected] or petfinder.com/shelters/CA2669.html.
• San Diego Humane Society, 5500 Gaines St., San Diego, (619) 299-7012 or sdhumane.org.
• San Diego Humane Society, El Cajon Campus, 1275 N. Marshall Ave., (619) 299-7012 or sdhumane.org.
• Chula Vista Animal Care Facility, 130 Beyer Way, Chula Vista, (619) 691-5123.
• San Diego County South Shelter, 5821 Sweetwater Road, Bonita, (619) 263-7741 or sddac.com/south.asp.

Note: This pet might have been adopted before publication.

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