Matching Items (6)
Filtering by

Clear all filters

134166-Thumbnail Image.png
Description
During the 1970's to 90's, scholars in the fields of Jewish Studies, anthropology and sociology (notably, Hellen Epstein, Larry Langer and Yosef Yerushalmi), developed the idea of generational trauma theory, when analyzing the trauma inflicted upon European Jewish populations during the Holocaust. Epstein argues that trauma is passed down from

During the 1970's to 90's, scholars in the fields of Jewish Studies, anthropology and sociology (notably, Hellen Epstein, Larry Langer and Yosef Yerushalmi), developed the idea of generational trauma theory, when analyzing the trauma inflicted upon European Jewish populations during the Holocaust. Epstein argues that trauma is passed down from generation to generation, while Langer argues that the second generation interprets the trauma in their own way. Other important terms in trauma theory include liturgical time, sites of memory, historical trauma and the historical trauma response. Scholars who analyze American Indian communities, like Yellow Horse Brave Heart and Durran/Durran, readily took up this theory, applying it to the Native American experience. One area where this theory has been applied to is the Native American Boarding School experience. The purpose of this paper is to analyze the efficacy of applying the post-Holocaust trauma theory to the Native American boarding school experience. In order to determine the effectiveness of the boarding schools, one must analyze the boarding school experience, beginning at the philosophical underpinnings of the boarding school, and then discussing the impacts that the boarding schools had on the students and finally, the impact that this had on the second generation. However, this approach has a number of flaws, such as the differences between native communities and post-Holocaust, American, Jewish communities, as discussed in the Philosophy of American Indian Studies. The length of the boarding schools was also longer than the length of the Holocaust. The fact that Native Americans faced repeated trauma, in a way that post-Holocaust American Jews did not. The trauma also changed for both native peoples and post-Holocaust Jews, making it difficult for there to be a single response to trauma. The philosophical bases of the Holocaust and boarding schools were also different. The post-Holocaust generational trauma approach also has a number of applications to native peoples. This includes the psychological aspect of trauma. The use of terminology by native scholars. Native peoples also developed concepts like sites of memory and liturgical time. Finally, both the post-Holocaust Jewas and Native Americans have used trauma for political ends. The conclusion is that post-Holocaust generational trauma theory has some applications to native peoples, but the application is limited. A scholar must take into careful consideration the native peoples who they are working with.
ContributorsMongeau, Michael Philip (Author) / Benkert, Volker (Thesis director) / Riding In, James (Committee member) / School of Historical, Philosophical and Religious Studies (Contributor) / American Indian Studies Program (Contributor) / Barrett, The Honors College (Contributor)
Created2017-12
Description
“by my death...” is a composition in three movements for chamber ensemble and

laptop ensemble, with the instrumentation of clarinet in Bb, French horn in F, percussion, violin, double bass, and at least three laptops. The total duration of the piece is approximately twenty minutes. However, since the timing of the

“by my death...” is a composition in three movements for chamber ensemble and

laptop ensemble, with the instrumentation of clarinet in Bb, French horn in F, percussion, violin, double bass, and at least three laptops. The total duration of the piece is approximately twenty minutes. However, since the timing of the first and third movement is flexible, the total duration may vary.

“by my death...” is the creative culmination of my research into representations of

the Holocaust in music. More specifically, it corresponds to my analysis of three

Holocaust-based works by the Israeli composer Arie Shapira (1943-2015): Gideon Kleins Marterstrasse (1977), Gustl in Theresienstadt (1998-9), and Achtung Rapunzel (2007). I applied findings from the analysis in my own music, resonating Shapira's style, techniques, and expressive means. In a sense, “by my death...” is a homage to this composer, who had a strong influence on my path to dealing with the Holocaust in music.

My composition, however, is not necessarily about the Holocaust alone. It

concerns the larger Jewish historical narrative that is characterized by destruction and construction, with the Holocaust as a central, pivotal event. It reflect about the Holocaust within links between tradition and innovation, past and future, death and life, that are inherent to any aspect of Israeli culture, and that are intertwined within the Jewish narrative of extermination and resurrection.
ContributorsDori, Gil (Author) / Suzuki, Kotoka (Thesis advisor) / Feisst, Sabine (Committee member) / Paine, Garth (Committee member) / Arizona State University (Publisher)
Created2016
137721-Thumbnail Image.png
Description
Prior to World War II, about 55,000 Jews were living in Prague, a very cosmopolitan and artistic city. They represented nearly twenty percent of the city’s population. By the end of the war, at least two-thirds of them had died in the Holocaust. The Nazis converted the small fortress town

Prior to World War II, about 55,000 Jews were living in Prague, a very cosmopolitan and artistic city. They represented nearly twenty percent of the city’s population. By the end of the war, at least two-thirds of them had died in the Holocaust. The Nazis converted the small fortress town of Theresienstadt, near Prague, into a transport camp for Jews on their way to Auschwitz and other death camps. Theresienstadt was where the Nazis sent most Jewish Czech intellectuals, military veterans, artists, and members of the upper class who were well connected. It was also the camp they chose to present to the international community. For all of these reasons—Theresienstadt’s isolation, the demography of the inmates there, and the Nazis’ desire to use it to fool the international community—the Nazis allowed unparalleled self-administration and artistic freedoms.
Arguably the most noteworthy result was its flourishing musical community. Composers and performers who had worked together in Prague prior to the war were able to continue to do so freely in ways that Jewish people were not allowed anywhere else in occupied Europe. They kept the musicians in Theresienstadt—delaying their deportations to Auschwitz—longer than almost anyone else in the camp, until the threat of Soviet liberation was imminent. This thesis aims to explore the lives and works of four Theresienstadt composers: Viktor Ullmann, Pavel Haas, Gideon Klein, and Hans Krása. All four of these artists were successful prior to the war, spent time in Theresienstadt, and were sent to Auschwitz on the same transport on October 16, 1944. Three of the four died in the gas chambers of Auschwitz, and Klein was sent on to the Fürstengrube concentration camp, where he was shot and killed in January 1945. These composers and their music should be remembered, studied, and performed, not only for historical and moral reasons, but also for artistic ones. Their works represent some of the finest music in the German tradition written during this period. In conjunction with this paper, I have arranged Gideon Klein’s String Trio—one of the pieces profiled here—for saxophone quartet. Members of the Arizona State University saxophone studio will perform it twice in April. I hope that the performances will help make audiences aware of the strength of the music that came out of Theresienstadt, and reinforce the fact that it remains highly relevant. In this thesis, the composers’ careers before and during their time in Theresienstadt will be traced, as well as the measures they took to preserve their music, their interactions with each other, and their efforts to use hidden messages in their music. It is hoped that this document will help fill an important gap in the history of European music in the twentieth century.
ContributorsSchwimmer, Jack Denmark (Author) / Creviston, Hannah (Thesis director) / Feisst, Sabine (Committee member) / Creviston, Christopher (Committee member) / Barrett, The Honors College (Contributor) / School of Music (Contributor) / School of Politics and Global Studies (Contributor)
Created2013-05
137837-Thumbnail Image.png
Description
In the sixty-seven years following the end of World War II, West Germany and Japan underwent a remarkable series of economic and social changes that irrevocably altered their respective ways of life. Formerly xenophobic, militaristic and highly socially stratified societies, both emerged from the 20th Century as liberal, prosperous and

In the sixty-seven years following the end of World War II, West Germany and Japan underwent a remarkable series of economic and social changes that irrevocably altered their respective ways of life. Formerly xenophobic, militaristic and highly socially stratified societies, both emerged from the 20th Century as liberal, prosperous and free. Both made great strides well beyond the expectations of their occupiers, and rebounded from the overwhelming destruction of their national economies within a few short decades. While these changes have yielded dramatic results, the wartime period still looms large in their respective collective memories. Therefore, an ongoing and diverse dialectical process would engage the considerable popular, official, and intellectual energy of their post-war generations. In West Germany, the term Vergangenheitsbewältigung (VGB) emerged to describe a process of coming to terms with the past, while the Japanese chose kako no kokufuku to describe their similar historical sojourns. Although intellectuals of widely varying backgrounds in both nations made great strides toward making Japanese and German citizens cognizant of the roles that their militaries played in gruesome atrocities, popular cinematic productions served to reiterate older, discredited assertions of the fundamental honor and innocence of the average soldier, thereby nurturing a historically revisionist line of reasoning that continues to compete for public attention. All forms of media would play an important role in sustaining this “apologetic narrative,” and cinema, among the most popular and visible of these mediums, was not excluded from this. Indeed, films would play a unique recurring role, like rhetorical time capsules, in offering a sanitized historical image of Japanese and German soldiers that continues to endure in modern times. Nevertheless, even as West Germany and Japan regained their sovereignty and re-examined their pasts with ever greater resolution and insight, their respective film industries continued to “reset” the clock, and accentuated the visibility and relevancy of apologetic forces still in existence within both societies. However, it is important to note that, when speaking of “Germans” and “Japanese,” that they are not meant to be thought of as being uniformly of one mind or another. Rather, the use of these words is meant as convenient shorthand to refer to the dominant forces in Japanese and German civil society at any given time over the course of their respective post- war histories. Furthermore, references to “Germany” during the Cold War period are to be understood to mean the Federal Republic of Germany, rather than their socialist counterpart, the German Democratic Republic, a nation that undertook its own coming to terms with the past in an entirely distinct fashion.
ContributorsPiscopo, Michael (Author) / Benkert, Volker (Thesis director) / Moore, Aaron (Committee member) / Machander, Sina (Committee member) / Barrett, The Honors College (Contributor) / College of Liberal Arts and Sciences (Contributor)
Created2012-12
158411-Thumbnail Image.png
Description
Through the lens of a Jewish family in the early 20th century, histories of resilience, rescue, and resistance are shown. The Loewys were a Jewish family who migrated from Poland to Germany then France and ending up in the United States following World War II. In their travels they experienced

Through the lens of a Jewish family in the early 20th century, histories of resilience, rescue, and resistance are shown. The Loewys were a Jewish family who migrated from Poland to Germany then France and ending up in the United States following World War II. In their travels they experienced many of which other Jewish experiences were, while also differentiating from the overall story. The family also experienced life as refugees and interns during the Holocaust. Arrested in Vichy following the Armistice between Germany and France, the Loewys were later granted their freedom which they used to help free others from the camp. One of the few stories of Jews rescuing Jews, the family began its life as resistors to the Vichy and German occupation. Participating in both passive and active resistance from 1940-1944, they witnessed the highs and lows of this new life. The end of the war saw the family make it to the United States beginning their next chapter as survivors of the Holocaust and the war. With the use of primary source material provided by the Loewys, along with scholarly work about the different periods, the story of the Loewys is one of resilience in the face of mounting adversity, rescuing of internes from camps, and resistance against an occupational force that furthers the research of the Jewish experience in the early 20th century.
ContributorsVance, Marc (Author) / Benkert, Volker (Thesis advisor) / Cichopek-Garaja, Anna (Committee member) / LePore, Paul (Committee member) / Arizona State University (Publisher)
Created2020
158326-Thumbnail Image.png
Description
When the Warsaw Ghetto was demolished by German forces towards the end of World War II, there were few physical traces of the Ghetto left standing. As such, both historians and the public must look to other types of sources to understand what life and death were like for the

When the Warsaw Ghetto was demolished by German forces towards the end of World War II, there were few physical traces of the Ghetto left standing. As such, both historians and the public must look to other types of sources to understand what life and death were like for the inhabitants of the Ghetto, and how they have remembered their experiences within the Ghetto. These memories and representations of the Warsaw Ghetto can be found in memoir-style written works, and later, in films based on these works. This thesis will examine the ways in which the Warsaw Ghetto was represented by two authors who survived it, Władisław Szpilman and Marcel Reich-Ranicki, and how their memory of the Warsaw Ghetto is represented in the films based on their lives and survival, The Pianist, and Mein Leben: Marcel Reich-Ranicki.
ContributorsSmith, Erin Lianne (Author) / Benkert, Volker (Thesis advisor) / Cichopek-Gajraj, Anna (Committee member) / Gilfillan, Daniel (Committee member) / Arizona State University (Publisher)
Created2020