Thesis Of Night And Fog

Thesis Of Night And Fog-88
Once upon a long time ago there was the first generation of Holocaust memory circa 1967 and after in which the memory of the event seared older people such as I am myself now; and they spared little as they conveyed that memory to us younger people.Those responsible for creating memorial artifacts like or the exhibition design at Yad Va’Shem did so with the sense of a urgent immediacy that spoke to their direct or relatively close temporal relation to the event.Today there is the event, no longer remembered by most, the memorial-artifact, and discourse about the memorial-artifact. Always mediated by the distance of memory, Holocaust-memory today can be said to be super-mediated.

Once upon a long time ago there was the first generation of Holocaust memory circa 1967 and after in which the memory of the event seared older people such as I am myself now; and they spared little as they conveyed that memory to us younger people.Those responsible for creating memorial artifacts like or the exhibition design at Yad Va’Shem did so with the sense of a urgent immediacy that spoke to their direct or relatively close temporal relation to the event.Today there is the event, no longer remembered by most, the memorial-artifact, and discourse about the memorial-artifact. Always mediated by the distance of memory, Holocaust-memory today can be said to be super-mediated.

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Like in Levitt’s book, our own discussion toggled back between a catastrophe the scope of which is hard and even impossible to comprehend and more ordinary experience of popular culture (kitschy Holocaust movies, Harry Potter, things like that) Here’s the odd thing.

The class attendance was already low because more than half the class had already skipped out to go home or elsewhere for spring break.

I think he made it through most of the half-hour movie, but missed the closing sections.

When I asked why he didn’t finish the movie, he said flatly with perhaps a bit of sheepishness, that “I didn’t have the time.” I was perhaps more stunned by the candor of this admission than the fact that the students refused to see the movie.

This part of the conversation touched upon place of the film in the 1950s, the way it was viewed in the 1970s and the way young viewers take in the film today in 2017.

The discusssion circled around the tension between the incommensurability of the event itself with more quotidian forms of American Jewish life tagged by Levitt in her book.

Still later, Rabbi Moshe-Leib of Sasov, in order to save his people once more, would go into the forest and say: “I do not know how to light the fire, I do not know the prayer, but I know the place and this must be sufficient.” It was sufficient and the miracle was accomplished.

Then it fell to Rabbi Israel of Rizhyn to overcome misfortune.

While my students were not quite as blithe as Jerrry, like Helen and Morty, I’m kind of horrified by the lack of serious attention on the part of young people.

About this I want to hold my students to account, to push them to consider things more seriously than they do. As university teachers, it is our job to cultivate critical thinking about harsh realities, especially the harsh reality of human cruelty and suffering.

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