A dissertação apresenta obras judaicas do compositor Arnold Schoenberg (1874-1951). Das obras selecionadas, foram focalizados unicamente os textos que as integram, incluindo-se as reflexões do autor sobre cada um dos temas envolvidos: os princípios da religião judaica, a sociedade à época, a Shoá e a criação do Estado de Israel. A pesquisa revelou um aspecto importante: a crença de Schoenberg em Deus foi a base para várias de suas composições, conforme afirma o autor em diversos escritos e cartas. A partir desses escritos e cartas também foi possível montar um quadro do pensamento do autor sobre a época em que viveu, de constantes transformações. Schoenberg foi um grande agente das transformações musicais desse período, além de expressar claramente sua visão como cidadão e como judeu na Alemanha nazista anterior a Segunda Guerra Mundial. / The dissertation presents Jewish texts of the compositor Arnold Schoenberg (1874- 1951). From the selected works of his, the focus was just on the texts that were part of them, including the authors reflections about each one of the related themes: the principles of the Jewish religion, the society at the time, the Shoa (the Holocaust) and the creation of the state of Israel. The research revealed an important aspect: the faith of Schoenberg in God was the base for several of his compositions, according to his writings and letters. From these writings also was possible to elaborate a picture of the way of thinking of the author about his times that was full of changes. Schoenberg was a big agent in the musical transformation in this period, and he also expressed himself clearly about his vision as a citizen and Jewish in the Nazi German before the Second World War.

The history of ideas and contemporary genocide studies conjointly suggests a meaningful secular conception of evil. I will show how the history of ideas supplies us with a cumulative pattern, or an eventual gestalt, of the sought-for conception of universal secular evil. This gestalt is a result of my examination of the history of ideas. The historical analysis of evil firmly grounds my research in the tradition of philosophical inquiry, where I shift the focus from the problem of evil, which is indebted to theological discourse, to an analysis of the concept of evil. Next, I show how this gestalt applies to genocide studies. Specifically, I show how a secular concept of evil meaningfully functions in this research program. The examination of genocide studies serves as a test-bed for the fruit of my historical examination. There, I show, first, in what way a secular notion of evil is irreducible, or elementary; second, how the concept used in genocide studies compares to the cumulative historical pattern; and third, in what way genocide studies have progressively enriched the pattern. Armed with these results, I then engage with the contemporary literature that criticizes the possibility of a meaningful concept of evil, and attempts to reduce this notion of secular evil to relativistic particulars. Here, I describe relevant arguments and objections. It is interesting to explore whether, and if so, how, some aspects of the objections may lend themselves to an actual refinement of the concept of evil. Finally, then, I present a summary account of evil on the basis of my findings.

Before World War II, many Jewish communities began to worry for their children's safety. As a result, families and Jewish communities in Britain and Nazi- Occupied countries worked together to send their children to safety. Around 10,000 Jewish refugee children went to Great Britain on the Kindertransport transportations from Czechoslovakia, Austria, and Germany. These children came from many different nationalities and economic backgrounds and went to many different types of foster homes. Some of these children ended up with Jewish foster families while many ended up with Christian foster families. Same came from religious backgrounds and some came from non-religious backgrounds. While researchers in the past examined the impact of their religion on their adjustment as refugees, not many researched how life as a refugee and a foster child impacted their relationship with religion. To understand the lives of these children fully, historians must examine all parts, including their religious and cultural identities. Considering Nazis persecuted these children and their families for their religious and cultural identities, researchers must examine this to when studying these children and their experiences. When telling their stories, historians must include everything, especially the parts Nazis determined to end. How did they develop their religious and cultural identities considering everything happening in the world around them? How did British Christian culture affect their identity transformation? How did Nazi persecution influence their ideas about their Jewish identity, religion, and culture? The study examined this using a content analysis of 15 oral histories, a memoir, and the documentary film Into the Arms of Strangers. Each child's different life experiences impacted their different identities. This study was not meant to be generalized to the larger public and only meant to be the beginning of a larger study of other Kindertransport children. This particular study only focused on the specific experiences of those studied.

1 Abstract: Modern states and genocides: the fate of Turkish Armenians and European Jews This thesis focuses on the relationship of the modern state and genocide and examines how the formation of the modern state influences the development of crime of genocide. It also deals with the similarities and differences between the Armenian genocide and the genocide of the Jews. The work has set two goals. Comparison of both genocides, finding their intersection in relation to the modern state. Furthermore, the approach of the international community to the recognition of the Armenian genocide, which is still an important international theme, and the reasons why it is so. The first part discusses the development of international criminal law, the development of the term genocide and the way of settling the crime of genocide in the legal system. The next chapter focuses on the Armenian genocide. It describes in detail the causes, course and means that have been used to resolve the Armenian issue, including how international society has subsequently dealt with this situation. The following part deals with the basic aspects of the Holocaust in order to explain its course and the reasons for its origin. The Armenian genocide has more space in this part of the work than the Holocaust, as the Holocaust is used here for...

The study aims to investigate what didactic strategies teachers use to prevent and counteract anti-Semitism in the classroom. The study aims to use a qualitative method to investigate the experiences, strategies, and how they perceive the concept of anti-Semitism. We used semi-structured interviews with four history teachers at three different schools in Southern Sweden. The interviews were analyzed based on their conceptual definition of anti-Semitism; stories important in history teaching linked to history culture. The study contains theoretical definitions of the concepts of anti-Semitism, historical consciousness, history culture, and narrative. The empirical material showed that teachers largely shared views of the concept of anti-Semitism as negative and expressions described as Jew-hatred. The history teachers also had similar views on which didactic choices and strategies they considered beneficial in the work to combat anti-Semitism. Further, the empirical material also showed that study trips were considered good strategies in countering anti-Semitism, especially in the future perspective, when students in recent years understood the purpose of the trips. The results also showed that economic conditions mainly govern the possibility of travel, but that everyone considered it a good thing. The results of the survey are not representative of history teachers throughout Sweden, their understanding and didactic choices cannot be generalized. However, this study can help shed light on how to work to counter anti-Semitism and strategies for dealing with Holocaust education.

A research report submitted to the Faculty of Humanities, University of the Witwatersrand, in partial fulfillment of the requirements for the degree of Master of Political Studies, March 2017 / Hitler sought to apply Darwinist theories to German social life, under what was regarded as Social Darwinism. In his words; “If I can accept a divine commandment, it’s this one - thou shalt preserve thou species”. His most loyal and undying belief was that the Aryan race was the most superior race on the planet and that it was their right to “starve the weak” in the name of self-preservation. The Nazis saw it as a social obligation to ‘listen’ to the law of nature and embark on a war of territorial expansion and bloodshed. Darwinian thought provided a justification for Germany’s need for incessant colonialism and racial extermination. In this analysis, Lefort’s ‘Other’ becomes synonymous with Darwin’s ‘parasites’ and Hitler’s ‘enemy’. Through Social Darwinism, it is argued that Hitler ultimately achieved his God-given desire and goal, which was to get rid of the poisoners of the planet – the Jews. / XL2018

The purpose of this study was to explore how teachers conceptualize and teach the Holocaust. Although there were numerous studies on Holocaust education, particularly on teachers’ approaches and practices, there was little evidence regarding teachers’ conceptualization of the event and the ways it impacted their approach to teaching it in their classrooms. In addition to examining their approach to teaching it, this study carefully reviewed the state curricula and mandates on the topic, mass marketed textbooks and other materials on the topic, and teacher-generated teaching materials, learning guides, and assessments to capture how teachers’ conceptualizations of the Holocaust were transmitted to their students. Further, it provided researchers with a comprehensive empirical analysis and contributed to increasing the scholarly literature on Holocaust education. This study sought to address the following research questions: How do three in-service teachers conceptualize and teach the Holocaust? How do the teachers define the event and narrate and frame the rationale for teaching it and its causes, course stages, consequences, historical actors, and lessons? How did their conceptualization influence and inform their pedagogical decision-making? How did their conceptualization influence and inform their interpretation of the curriculum? This intrinsic collective case study triangulated data from interviews with teachers, reviews of their materials, and observations of their classes to provide an in-depth and detailed view of the approaches three Pennsylvania Social Studies teachers took to teach about the Holocaust in their classroom. This study additionally served as a tool for school districts and policy makers to best inform their future decision-making regarding the types of pre- and in-service trainings teachers need to fully conceptualize and teach the Holocaust, including their selection of powerful strategies and resources and assessments, to cover the topic in a way that met all of the local and state standards while also covering the state’s suggested pseudo-mandate, which hopefully led to more robust and enduring student learning. / Educational Leadership

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In a series of writings in the 1950s and 1960s, Theodor W. Adorno shaped German debates about art's role in coming to terms with genocide. Questioning the capacity of traditional aesthetic forms to convey such horror and, even more, the morality of using the Holocaust as artistic content he specifically directed his critique towards lyric poetry, famously stating that “to write poetry after Auschwitz is barbaric.” The reactions to Adorno's statement and its later modifications have ranged from sharp criticism to agreement with his central premises that the rupture in the continuum of German history must not be forgotten, and that the limits of traditional aesthetic evaluation do not extend to that kind of suffering. One category of lyric poetry, however, has only rarely been evoked in discussions of the problem raised by Adorno—that produced by the victims themselves while the events of the Holocaust unfolded. German literary and cultural critics have for the most part neglected poetry written in the camps. Lacking an appropriate interpretive framework, they have often viewed these texts as aesthetically “inferior” and deemed them to be inadmissible representations of the Holocaust. This dissertation hopes to correct the narrowly-defined aesthetic valuations currently in place and proposes instead to study camp poetry as valuable repositories of memory. It introduces German poetry from the Theresienstadt concentration camp, places the texts within their specific environment and historic context, and introduces a critical framework for their analysis. In this way, the dissertation does not only examine the role of poetry in the construction and perpetuation of historical memory, but it investigates as well the mechanisms by which texts are canonized and forgotten.

While the majority of German Protestant churches were silent in response to the persecution of the Jews in Nazi Germany, the Deutsche Christen or German Christian movement enthusiastically supported the Nazi regime’s goals and was actively involved in efforts to extract “Jewish” elements from Protestantism in an effort to create a “pure” German religion. Many scholars view the radical form of Protestantism expressed by this group as a by-product of Nazism. However, I argue that ideas promoting the de-Judaization of Protestantism were already existent within Protestant theology and that Hitler’s rise to power merely provided the opportunity for these ideas to come to fruition. I examine this topic by analyzing nationalistic and anti-Jewish ideas in German Protestant theological texts during the early twentieth century, focusing on how these ideas informed the later de-Judaization of certain churches between 1932 and 1945 under the German Christian movement, which included actions like eliminating the Old Testament from the Protestant Bible and refusing to recognize Jewish conversion to Christianity. I approach this topic by situating my analysis of several key Protestant theological texts within broader scholarly discussions about the position of the churches towards the Jews in Weimar and Nazi Germany. / Graduate