Thesis (M.A.)--Bowling Green State University, 2007. / Document formatted into pages; contains vii, 94 p. Includes bibliographical references.

Thesis (Dr. phil.)--Carl von Ossietzky Universität Oldenburg, 2000. / Vol. 3 is a catalog of 55 selected concentration camp inmate uniforms from concentration camp memorials, German museums, Bet loḥame ha-geṭaʼot, and Yad Vashem. Includes bibliographical references (p. 305-324). Also available via the World Wide Web.

Project (D. Min.)--Perkins School of Theology, Southern Methodist University, 1988. / Abstract. Includes bibliographical references (leaves [265]-275).

Thesis (M.A.)--University of Missouri-Columbia, 2007. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on October 23, 2007) Includes bibliographical references.

Thesis (doctoral)--Universität Bielefeld, 2004. / Includes bibliographical references (p. 193-201).

Thesis (M.A.)--University of Canterbury, 2009. / Typescript (photocopy). Includes bibliographical references (p. 117-123). Also available via the World Wide Web.

My interest in the process and effects of the witnessing act guides the purpose of this study. Here, I initiate a deeper understanding of the vicarious witnessing experience from the perspective of the witnessing participant. My central question is: How do individuals make sense of vicariously witnessing trauma through narrative, visual, and evidence-based representations of traumatic events in the concentration camps of Europe? Vicarious witnessing begins with abstract representations of the event. The evidence is witnessed firsthand, but the event itself is represented through various perspectives such as photographic or artistic images, survivor stories, or physical remnants. Witnessing the evidence evokes a potent embodied experience, so that a person can make the statement, "I have imagined what another has experienced, hence I believe I know." It is through the imagination that a witness forms a picture of the trauma. Undoubtedly, there is immense power in meeting another's experience in the realm of imagination. Compassionate action and social justice is based in this area of human empathy. To best achieve my purpose, I use a narrative method that involves two types of analysis, interpretive readings and narrative instances, as an approach to understand the participant's experience of vicarious witnessing. Participants in this study construct three types of narrative texts-written, spoken, and visual. Each textual perspective shapes the meaning that the participant attempts to express. As a first level of analysis, interpretive readings of the texts include general, specific, visual, and relational readings. Secondly, through exploring the interaction between various parts of these texts, and between the texts themselves, I explore three types of narrative instances--single-text, intratextual, and intertextual. Each analysis of a narrative instance is matched specifically to each participant, and I believe, is uniquely adequate for understanding the experience of vicarious witnessing. My inquiry outlines how individuals make sense of vicariously witnessing trauma, clarifies the meaning that participants make of the vicarious witnessing experience, shows the risks and coping involved in vicarious witnessing, and presents the kinds of social action that vicarious witnessing evokes. In the field of counselling psychology, the witnessing experience is an important aspect of trauma theory that has been left unexplored by psychologists. My research enlarges the social and theoretical conversation concerning the vicarious witnessing experience. / Arts, Faculty of / Psychology, Department of / Graduate

This study provides a Benjaminian reading of Soviet Yiddish cultural and intellectual history from the 1920s to the 1980s and retrieves the legacy of Soviet Yiddish antifascist thought and activism as a constitutive element throughout its existence. The interconnected ideas of antifascism, anti-capitalism, anti-racism, anti-imperialism and anti-colonialism are introduced as important reading keys for Soviet Yiddish culture, for its ideas of ‘Jewishness’ and for its varied responses to the Holocaust and its memory – as represented in works of literature, film, theater and monuments. In attempting to ‘decolonize’ this antifascism and Holocaust memory in dialogue with postcolonial studies and critical race theory, this study makes sense of the Soviet and Yiddish cultural ecosystems with the help of Homi Bhabha’s notion of ‘cultural hybridity’ and posits not persecution and antisemitism as the ‘engine’ of Soviet Yiddish history – but its very intellectual engagement with, and activism against, those two forces in ‘rhizomatic’ fashion. As such, it contributes to the renaissance in research into antifascism in the longue durée and its links to communist internationalism. Besides illuminating a counter-memory of the Holocaust, this story about Soviet Yiddish activism and brave memory-work also uncovers the Cold-War-generated stakes of our postwar conception of ‘Jewishness.’ These conceptions have both needed Soviet Yidishkayt as their ‘other,’ and simultaneously silenced and forgotten it. Ultimately, this study hopes to reopen this archive of thought and memory as a repository of tools to be used in the current moment of rising transnational fascism as well.

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