Jessica Rapson's Topographies of Suffering: Buchenwald, Babi Yar, Lidice PDF

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Download e-book for iPad: Topographies of Suffering: Buchenwald, Babi Yar, Lidice by Jessica Rapson

Observation on memorials to the Holocaust has been plagued with a feeling of "monument fatigue," a sense that panorama settings and nationwide areas supply little chance for significant engagement among current viewers and earlier sufferers. This e-book examines the Holocaust through 3 websites of homicide through the Nazis: the previous focus camp at Buchenwald, Germany; the mass grave at Babi Yar, Ukraine; and the razed village of Lidice, Czech Republic.

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Additional info for Topographies of Suffering: Buchenwald, Babi Yar, Lidice

Example text

In 1944, the tree was reduced to a stump during an Allied bombing attack; however, the attempt to preserve it continued as the camp authorities filled the centre of the stump with concrete to prevent erosion (Kattago 1998: 275). Whilst the camp’s proposed name was changed to avoid implicating Goethe’s cultural legacy, Young’s (1994: 73–4) discussion of Buchenwald suggests that the Nazis built the camp on the Ettersburg ‘precisely because it already had a mythological past … when Himmler cynically designated Goethe’s oak as the centre of the camp … he hoped to neutralize the memory of Goethe even as he invoked the philosopher’s cultural authority’.

Goethe famously strolled on the Ettersburg slopes, hunting land for the dukes of Saxony-Weimar from the sixteenth century, with his friends and lovers, and many of his plays were enacted in an amateur theatre in the forest. The homes and tombs of these internationally recognized figures attract tourists to Weimar from all over the world. Many sites, including parks and buildings from the classical and Bauhaus periods, are listed by the United Nations Educational, Scientific and Cultural Organization (UNESCO).

Such recognition of the close affinity between culture and barbarism was established in philosophical and critical discourse by the Frankfurt School, in most forceful terms by Theodor Adorno in essays on the culture industry, and with Max Horkheimer (2002: xiv) in Dialectics of Enlightenment; a book which set out to ‘explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism’. Knigge’s acknowledgement of this dialectic is evidence of the filtration of theoretical discourse into the management of memorial space.

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