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Who were the six million? Who were the six million?

Who were the six million? - PowerPoint Presentation

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Who were the six million? - PPT Presentation

Who were the six million Population Change Status Beliefs Identity Culture Population Culture Identity Beliefs Status Change Thinking Organiser Case Study Knowledge Builder Roman Halter ID: 804687

study jewish case community jewish study community case people jews town family father poland lived parents synagogue families born

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Slide1

Who werethe six million?

Slide2

Who were the six million?

Population

Change

Status

Beliefs

Identity

Culture

Population

Culture

Identity

Beliefs

Status

Change

Thinking Organiser

Slide3

Case Study Knowledge Builder

Roman Halter

…was

b

orn in

a shtetl, where most people were poor?

… saw her

friend’s families

suffering

because of being Jewish that their children would try to assimilate completely

…never went to synagogue, except for weddings, and her parents

were not religious?

…lived like one of the Germans, but was very Jewish at heart and home?

…was interested in Zionism and was a member of

Wizo

?

…had no sense that her German-Jewish identity was in any way problematic before 1933?

…carefully

observed their Jewish Sephardic religious traditions?

… saw that only

the

recently arrived immigrants from Eastern Europe,

called

Ostjuden

,

were more observant Jews

…comes from a country which has the most northern synagogue in the world?…remembers when travellers came to town on the Sabbath, they were invited into people’s homes for supper and for a bed…belonged to the Bund, which built a strong sense of Jewish identity on Yiddish language and culture?…thought in Freiberg the real division in the Jewish community was between rich and poor

Who…?

Esther

Brunstein

Marianne

Strauss

HenryBuxbaum

Ruth Foster

Freda

Isaksen

Laura

Varon

Janine Ingram

Slide4

Slide5

What can you see in the picture?

At first sight…

The bigger picture

Framing Pictures

Unpacking pictures for historical enquiry

What questions might you ask about this painting?

What colours are used, and why?

What do you notice about how light and dark are used?

How is space used? How do things relate to each other?

What feelings are shown?

What do you notice about the use of perspective?

What inferences can be made?

What symbols can you see? What might they mean?

When was this painted?

Who was the artist?

Why was this painted?

When was this painted?

What questions might you now ask about this painting?

Who was it painted for?

Does it tell us anything about power, class or gender?

How “typical” is this image?

What was happening historically at the time?

What would people have thought of this at the time? At other times?

How might this compare with other related paintings and texts?

Slide6

Unpacking Pictures

Slide7

Case Study: Poland – Roman Halter

“I was born in

Chodecz

, a small town which in Yiddish would

be called a

shtetl

. The Jewish community of 800 people consisted

of poor and very poor people. I thought we were very well off and

we belonged to the three or four families who were considered rich. My father was a timber merchant and he also dealt in coal and building materials.

Our synagogue was built with an outer wall and an inner compound and it had

a wooden structure … My father was on the Rabbinic Council and the Town

Council, so he sat close to the rabbi. I had to sit next to my father and grandfatherand not fidget because I was in a very prominent position.

My father took a paper and on Friday after the (Shabbat) meal he would read

many of the interesting articles in Yiddish, we would all sit there.

There was also the custom that when travellers were coming through the town,after the service on a Friday they lined up next to the rabbi, and certain families

were obliged to invite them to a meal and stay overnight … and this was reciprocated when people travelled to other places. In this way we heard of the

world outside Chodecz.”

Case Study: Poland –

Roman

Halter

Slide8

“I was born in Lodz, Poland, in 1928 into a very closely-knit

and enlightened working-class family.  My parents were active

members of the Bund (Jewish Socialist Organisation).  Father

was also very actively involved in the Trade Union movements and a one-time official. 

Life in pre-war Poland was difficult, and even as a child I was acutely aware of anti-semitism and personally experienced

many jibes in my direction.  But my memories of childhood are happy, because I grew up in a home where there was love and understanding.  I was fortunate to attend an excellent secular Jewish school which imbued me with a love of humanity, a strong sense of Jewish identity, security and belonging.

I had many friends, and their families suffered so much because of being Jewish that their children would try to assimilate completely … My parents were not like that. They said that nothing could be done this way—you needed to fight.”The Bund was engaged in building a strong Jewish identity based on Yiddish language and culture, although not at the price of cultural isolation from the rest of the population. And the Bund embraced the struggle of the Polish working class, even though some workers were

antisemitic. Esther identifies herself with both Jewish and Polish cultures.

Case Study: Poland – Esther

Brunstein

Slide9

Case Study: Germany – Marianne Strauss

What little social contact Marianne’s parents cultivated outside

the family tended to be with Essen’s Jewish community, which by

the 1920s had grown from just a couple of hundred a century

earlier to over 5,000. It had also become more affluent, largely

through the success of self-employed businessmen such as the Strauss brothers, who made up a majority of the community. A growing number of Jewish professionals – particularly doctors and lawyers – added to the congregation’s wealth and prestige.

The community increasingly moved away from the traditional Orthodox practice. The

Strausses

themselves were intermittent rather than regular synagogue-goers, though

Marianne’s mother was active in the Jewish Women’s League. In this, they resembled

most of the community – only the recently arrived immigrants from Eastern Europe,

the so-called

Ostjuden

, were more observant.

Marianne had no sense that her German-Jewish identity was in any way problematic before 1933. Her memories do, however, reveal considerable social segregation. Her parents’ social life was restricted to family and Jewish community. Marianne went to a Jewish school … It is often forgotten that Catholics and Protestants, too, did not mix socially at the time”

Case Study: Germany - Marianne Strauss

Slide10

Case Study: Germany – Henry

Buxbaum

Born in 1900, Heinrich

Buxbaum

was the son of a peddler. With

the help of a scholarship he was able to attend the

Gymnaisum

in

Freiberg. He graduated as a Doctor of Medicine and in 1930

opened his own practice as a country doctor. Early in 1938 he

emigrated to the US, where he worked as a male nurse and

earned the money needed for his wife and three children to join him. Determined to resume work as a country doctor, he first practiced for 4 years on an Indian reservation

and then in Canandaigua in Northern New York

“In Freidberg the distinction was always there between the old, settled Jews of our

community and the newcomers, some of whom had established large businesses. Theywere rich, they had married native girls, but is was never forgotten by some … that

their place of origin had been somewhere east of Berlin.

The real division, the one which counted most in the daily life of the community, wasthe difference between rich and poor, between people of wealth and the others of

little means, the group to which we belonged. I was never able to overcome my feelings of inferior status within the social life of the community. Not that it mattered

with my friends, some of whom belonged to the rich families in the town, but itcertainly affected me as soon as I entered their houses.”

Case Study: Germany - Henry

Buxbaum

Slide11

“I was on a train one night on my way home from Frankfurt.

The

train

was pitch-dark. The lights were out, nothing uncommon

after

the war when German railroads were in utter disrepair and

very

few things functioned orderly. It was in either 1919 or 1920 …

That night, we were seven or eight people in the dark, fourth-class compartment,

sitting in utter silence till one of the men started the usual refrain: “Those God-damned Jews, they are at the root of all our troubles.” Quickly, some of the others joined in. I couldn’t see them and had no idea who they were, but from their voices they sounded like younger men. It went on and on … becoming more vicious and at the same time more unbearable with each new sentence echoing in my ears. Finally,

I couldn’t stand it any longer … I had to respond to it. I was burning with rage and told them exactly what I thought of them and their vicious talk. I began naturally with the announcement: “Well, I am a Jew and

etc

, etc.” That was the signal they needed. Now they really went for me, threatening me physically … They began jostling me till one of them next to me and near the door, probably more encouraged by the darkness than by his own valour, suggested: “Let’s throw the Jew out of the train.” Now, I didn’t dare ignore this signal, and from then on kept quiet. I knew that silence for the moment was better than falling under the wheels of a moving train.”

Case Study: Germany - Henry

Buxbaum

2

Slide12

“I was born in 1923 in

Lingen

, a small provincial town not far from

the Dutch border. My father’s family had lived in the area since

1670. My mother originated from Holland.

Lingen

at that time had

about 25,000 inhabitants and roughly 20 Jewish families. I was an

only child; my parents were fairly comfortable: my father was a

cattle dealer as most of the Jews in that area were.

We had an orthodox Jewish household; my mother was just a housewife, she loved

singing and going to the theatre in the nearest towns of Osnabruck and Munster. We were a very close family: my uncles, aunts and cousins all lived in the province.

The life was very good and we lived like one of the Germans; even so we were very

Jewish at heart and at home. My father belonged to the local male choir and to the rifle shooting club; he was very outgoing. He was a soldier in the First World War

and was quite proud of it.At 11 I went to high school, to the gymnasium In

Lingen. I had lots of friends, lots ofneighbours, I was very, very popular. I was in the school choir and in the local sports club. I was one of

them.”

Case Study: Germany - Ruth Foster

Slide13

“Although I was born and raised in England, I have lived some

years in Trondheim, Norway…When I tell people that I married

a Norwegian, they nearly always say, “he can’t be Jewish.” Yes,

he is Jewish, and his family practiced Orthodox Judaism.

New immigrants from Eastern and Western Europe started to

enter Norway after 1850. My husband’s grandparents and their daughter came from Poland about 1880 and my husband,

Micael

, was of the first generation of Jews to be born in Norway. The new immigrants were not welcomed with open arms, especially not the

Ashkenazis

from Poland. The Sephardic Jews from Spain and Portugal were more readily accepted because they were educated. I don’t think it was anti-semitism; it was more likely a distrust of the unknown. Their appearance was unfamiliar in this Nordic country and their clothing was unlike anything seen before.

They existed by peddling from door to door. Because their wares were in great demand, the Jewish peddlers flourished financially and were eventually able to start their own businesses in the cities and towns. There were never more than two synagogues in Oslo and one in Trondheim, which is still the most northern synagogue in the world. The rabbis were, of course, immigrants themselves and served also as cantors, educators,

shoykhet.Interest was always high for Zionist organizations. All of the women were active in

Wizo. By the late 1930’s the Jewish people were well established and prosperous in Norway.”

Case Study: Norway - Freda

Isaksen

Slide14

“In the spring of 1938, I was twelve years old and lived

with my family along the narrow streets behind the walls

of the Citadel of Rhodes. Our house was near the

Center

of an area in the Citadel called the “

Juderia

,” and

all around us it seemed that the streets and buildings were

filled with laughter, happy conversations, and the sweet

sounds of Orthodox ritual.

My mother’s family had been in Rhodes since the time of the Inquisition. Her

ancestors had been among the Jews forced to leave Spain by Ferdinand and Isabella.Mother and Father made sure we carefully observed the rituals of our faith and the

customs of our community. Our lives revolved around our Jewish heritage, and our

special days, such as Purim, Passover, and the High Holy Days, were always met with extensive preparation and sincere observance.

For most of the community, the Sephardic customs, traditions, and superstitions thathad evolved over the centuries were embraced as a fundamental part of our

everyday lives … The tenets of tradition were seldom questioned, for life was good”

Case Study: Greece - Laura

Varon

Slide15

“I was born in 1923 of Jewish parents of Spanish

descent; both my parents’ families had migrated

from the Spanish inquisition 500 years before and

established themselves in Greece. We were a tight

community, a small town (Thessaloniki) of about

200,000 people, and 60,000 of these were Jews.

I never felt that I was different, that I was Jewish; no,

I always felt that I was Greek. I had a French education at the

lycee

and I met my friends at the yachting club and the tennis club and felt that we were one.

I was never aware of any anti-Semitism. I never went to synagogue, except for

weddings, and my parents were not religious although, oddly enough, they kept the feast of

Pesach – the Passover.

There was a big difference within the Jewish society at the time; there were people like us who were comfortably off – we had a large rambling house and all we wanted – and then there were the extremely poor Jews who lived on the outskirts of town, and they were uneducated and spoke only Spanish.”

Case Study: Greece - Janine Ingram

The streets of Thessaloniki in the 1930s

before the invasion by the Germans

Slide16

Key Terms - specialist

Yiddish

shtetl

synagogue

rabbi

Rabbinic

Shabbat

Essen

OrthodoxOstjudenGymnasiumJuderia

PurimPassoverSephardic

antisemitsimPesachPassoverShoyket

JudaismAskenazicantor

ZionistWizoBundsecular

Trade Unionassimilate

Slide17

Key Terms – non-specialist

prominent

custom

reciprocated

affluent

prestige

congregation

immigrants

emigratedstatussegregationpeddler

disrepairvicious jostlingvalour

provincialcitadelritualInquisitionancestors

faith heritagetenettradition

fundamentalobservancesuperstitiondescent lycee

ramblingjibes

Slide18

Who were the six million?