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Victor Jeleniewski Seidler

Abstract

What is Jewish about memory and how does it relate to questions of justice and redemption? Within European modernities we learn to think of ourselves as rational selves and within a liberal moral culture to put the past behind us, so making it difficult to engage with the traumatic histories of the Shoah and the moral challenges it offers to European moral traditions. Does Judaism provide a critique of secular moral traditions and open possibilities for an embodied ethical tradition that values memory and so engagements with the past, while reminding us that ‘not to know sufferings means not to be human’? (Genesis Rabbah 92:1).

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Erminia Colucci, Fawzia Haeri Mazanderani, and Marta Paluch

themselves within these narratives, even when they are ‘intentionally silenced’ (8). Given how the teaching of traumatic histories is a global concern, Bellino’s findings are valuable for researchers and practitioners working in post-conflict societies across

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Victor Jeleniewski Seidler

part of the childhood experience I had to be prepared to engage. At a certain stage in my own development there was a need to engage with the traumatic histories of the Shoah that my family had lived through. I had learnt to put these histories aside

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Trauma, Time, and the ‘Singular Plural’

The Israeli Television Series Fauda

Nurith Gertz and Raz Yosef

terror and trauma reenacted repeatedly over time, reassert Israeli society’s need for national unity. The two elements—a recurring and repetitive traumatic history that continues into the future and boomerangs back from there, and a unified national

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Instrumentalising Media Memories

The Second World War According to Achtung Zelig! (2004)

Maaheen Ahmed

postmemory, which ‘transmogrifies the alleged psychopathological condition of transgenerational trauma into a creative interest in the traumatic histories of the previous generations’, has become prominent in third-generation Holocaust literature. 19 While