One of the most powerful exhibits I’ve ever experienced about the Holocaust is at the site of what was once the Auschwitz-Birkenau death camp in Poland.
Here, in the installation by Yad Vashem at Block 27, the deeply human story is told through flickering film footage of Jews living ordinary lives in Europe before World War II: a young girl ice skating, children singing and dancing.
The story is also told through video testimony of Jews who survived, through giant pages listing the millions of names of those who didn’t, and through drawings on the walls.
Viewers are left with the gut-wrenching reality that the Shoah destroyed real people with real names and real lives.
That some aspects of the exhibit were technologically sophisticated and others were devoid of technology is entirely incidental to the experience.
In the sphere of remembrance, technology should never be a “thing” in its own right. Stories, really, are the thing. They are at the heart of how we talk to each other, share memories, transmit understanding. Technology has always been in service of that human function. It is a utility to help tell our stories and deliver our content. Within Echoes & Reflections, for example, visual history testimonies from survivors and other witnesses to the Holocaust, were carefully curated from USC Shoah Foundation’s Visual History Archive, and embedded within each classroom lesson and theme to bring the history to life with real people who lived through this event.
This month and next, as students return to school, I ask educators to bear this message in mind. Students from toddlers to twentysomethings exist in a virtual matrix of gadgets, video games and social media accounts.
This is natural. Media, like fashion, is ever changing. The trick is to use the latest technology to meet the students where they are, and to deliver to them stories that illuminate.
It was with this intention that USC Shoah Foundation has embarked on several technological innovations.
Our 2016 documentary, “The Last Goodbye,” is the first virtual-reality film to take audiences through a concentration camp. The power of it lies not in the capability to capture a scene in 360 degrees, but in the immersive experience of being in the Majdanek death camp with the narrator, Pinchas Gutter, the only member of his family of four to survive the camp in Poland. Adding to the authenticity of the experience is the fact that Gutter was filmed not on a green screen in some studio, but on site. When he is standing at the door of the gas chamber where his sister was murdered, there is no escaping the terrible truth of what that place means in his memory.
In this same spirit, we have recorded more than a dozen testimonies using a technology we developed that allows users to interact with the survivors on a screen. (The interviewees were filmed volumetrically, meaning it will one day be possible to reconstruct their images into holograms.) Called Dimensions in Testimony, these interactive biographies enable viewers to be guided by their own curiosity; to take an inquisitive approach to learning a survivor’s story, in the same way we do when we see a Holocaust survivor speak to a classroom.
Technology is not the message. It is what our audiences experience that really counts.
My grandfather was an illegal immigrant who worked his way from being a dishwasher to becoming a hotel clerk in New Hampshire. He and his family left Eastern Europe a few years after the First World War, escaping the anti-Jewish pogroms in his region. Born in 1901, he was a young dreamer who smuggled himself across the Canadian border seeking to build a better life. He eventually became a proud citizen of the United States of America who raised his two children to be "good Americans" who only spoke English.
I recently came across some of his private papers that he apparently saved, dated July 1948, a mere three years after the Holocaust ended. As the desk clerk in this rather touristic spot in the Lakes Region of New Hampshire, he received the following inquiry from Cleveland, Ohio:
"My wife and I may want twin beds with private bath (or shower), or at least hot and cold running water and a private (inside) toilet, for one week approximately from August 8-15. We prefer European plan, no Jews, a free leak less rowboat, comfort without 'swank', with good restaurants nearby. A central meeting place where we could play on occasional game of no-too-expert bridge would be an asset. Please send descriptive literature and quote rates by return mail, dealing with the points mentioned above. Are you on the shore of a lake?"
The same person sent another letter four days later, requesting "a folder" about the amenities available, underscoring their wish for a "gentile atmosphere."
I am sure that my grandfather, who ironically was a competitive bridge player, kept these letters due to their antisemitic content. Unfortunately, he died a year before I was born and therefore I never had an opportunity to ask him about this incident.
Nowadays it is no longer acceptable to contact a hotel and unabashedly request "no Jews" – not only in the United States, but rather in many places across the globe. Overtly racist language of this kind is shunned, and anti-discrimination guidelines require hotel staff to provide goods and services to guests regardless of race, gender, marital status, disability, age and more. Nevertheless, blatant prejudice in general and antisemitism in particular, has clearly not vanished from the US and beyond. Addressing and combatting antisemitism remains relevant.
Substantiating this grim reality, ADL commissioned an audit of antisemitic incidents in 2017. The findings were disturbing: in the US alone, the number of antisemitic incidents surged to 1,986, a 57% increase from the total in 2016. Although we can feel some relief at the finding that a majority of Americans acknowledge the problem — eight out of ten of polled respondents think that the government must play a role in countering antisemitism — the sheer number of incidents provides a chilling reminder of the urgent need for educational programming to counter antisemitism.
The letter-writer from Ohio had no inhibition against signing his name to shamelessly antisemitic requests. Sixty-nine years later in Charlottesville, Virginia, white supremacists showed no inhibition about showing their faces to the cameras as they chanted “Jews will not replace us.” The data is incontrovertible: the purveyors of antisemitism have grown bolder in our time, and education will be key to stemming the rising tide of hatred. It is incumbent upon us to stand up to this hatred, then and now, and it starts in the classroom.
Seventy years after my grandfather received these letters, educators across the country are incorporating Echoes & Reflections units on antisemitism – both contemporary and historical – into their classrooms. Teachers have provided positive feedback about the quality and relevance of the materials and feel they are helping to increase students’ knowledge about antisemitism in the world today; and perhaps most importantly, inspiring students to want to do something about it.
Although I never knew my grandfather, he apparently believed in the pursuit of justice. While I may not agree with all of his advice below, I deeply admire his strength of character to speak out. He decided to answer these letters as follows:
"…I could not help but noticing your letter asking for reservations, with 'reservations' namely NO JEWS. Well, you also want a leak less rowboat, you might get your delicate feet wet. You want comfort, of course, with good restaurants, or else you might get indigestion. You want a place to play bridge, although not an expert. I'll bet you are a lousy player, gossiping and criticizing other people at the bridge table. Well, my reaction and suggestion to you is this: Our city is known for being on lakes, four of them. When you do get here, drive down Gale Avenue to Pleasant Street, and there at the end of the street, is a lake: Jump in and do not come up. Disrespectively yours, a good American."
Ultimately, I would like to hope that my grandfather, wherever he may be, enjoys watching his granddaughter promote professional development programming to combat antisemitism.
About the author: Richelle Budd Caplan has served as the Director of the European Department of the International School for Holocaust Studies of Yad Vashem since 2009, and has been working at Yad Vashem since 1993.
I knew spending a week studying the Holocaust would be an intense undertaking. What I didn’t realize is that spending a week bearing witness at the sites of these atrocities would also be heartbreaking. And while my experience on Echoes & Reflections Educational Journey through Poland with Yad Vashem was both of these things, it was also enlightening and empowering. We all left a piece of ourselves in Poland, but took away so much more.
Holocaust education has always been a passion of mine. Something about the resilience of the Jewish people, the ability to have seen so much hatred, but still stand strong inspires me. I have participated in numerous professional development programs on the subject. I have also been lucky enough to spend two summers as part of the Charlotte and Jacques Wolf Conference with ADL, which allowed me to convene with other experienced Holocaust educators from around the country for a multi-day in-depth exploration of Echoes & Reflections materials. I have always left these experiences with a renewed mission and a stronger commitment to my students to educate them on the important lessons of the Holocaust, which often includes telling the stories that are difficult to hear. When I saw the opportunity to further my studies and my understanding of the Holocaust with a group of educators who are equally as passionate as I am, I jumped at the opportunity to visit Poland. I have always told my students that my voice cannot do justice to the stories of this time period. I was not there, I did not live it, and I never stood where the victims and survivors stood, so how could I truly understand? It was my hope that in taking part in this journey that I would be able to do just that—to give voice and do justice to those who lost their lives.
As our group came together, we discovered we were all on this trip for different reasons. Yet, we all had one thing in common: we were all there to bear witness. To say, “I have seen. I will not forget.” Every day was harder than the one before. Every day we would feel both depleted and fulfilled. Every night we would question whether we could see any more, feel any more. It is something special to allow yourself to be vulnerable with a group of strangers. But through this journey, we became something more. Sharing in this experience has changed all of us—it has left its mark on our hearts.
Our week in Poland was heavy and it would have been easy to be pulled into a spiral of depression. In our five days, we visited extermination camps, sites of mass graves, and heard the stories of death and destruction as we stood within the ghetto walls. But throughout these visits, we also heard stories that filled us with hope. We heard stories of resistance—people who fought back in any way that they could. We heard stories of love, of friendship, of family. Through these stories, we began to see not the nameless faces of the victims, as the Nazis intended, but the individuals. One of the most powerful moments during the trip was when we each presented on a person that we were asked to research. When we arrived to a site that connected with our person, we shared about their life.
I was asked to research Mordechai Anielewicz. Mordechai was a leader in the Jewish Fighting Organization (ZOB) and was instrumental in the Warsaw Ghetto Uprising and inspiring and leading the Jewish people to fight back against the Nazis. As I was researching and sharing his life, I was struck by how incredibly young he was during these events. I always talk to my students about how their voice matters and Anielwicz’s story further confirmed my belief that today’s youth have the power to inspire change. I viewed testimony where a survivor remembers being introduced to Anielewicz as “Mr.”, even though he was only about 20 years old. It didn’t matter to his people how young he was, what mattered was his passion and his belief in what he was asking of his people. I was also struck by Mordechai’s willingness to give his life for his cause. In his final letter, he writes “The dream of my life has risen to become fact. Self-defense in the ghetto will have been a reality.” As I stood at the site of the bunker where Mordechai took his final breaths, I was overwhelmed by his bravery and self-sacrifice in the face of evil. As we shared stories of bravery, resistance, and love , these victims have marked our hearts and we will never forget their names. We will remember them. We will be their voice.
I believe in “never again.” I believe if we show our students and teach them about the atrocities of the past, we can make a better future. This trip strengthened this belief and emphasized the importance of what we do every day as educators. Every voice matters. It is our job as educators to help our students find their own. It is our responsibility to ensure that our students have open eyes and open hearts, using the stories of the past to shape our future.
About the Author: Ashley Harbel is an English teacher at Sanborn Regional High School in Kingston, NH.
This month we asked members of our educator community to share the stories that have inspired them to teach about the Holocaust. The common thread that binds their reflections is the power of the individual story. Although often born from tragic events, such stories can contribute to building empathy and a strong sense of human connection across generations, countries, faiths, and experiences. What stories have moved you to examine the events of this past? What lessons can be learned from these narratives?
George Bevington is a 9th & 11th Grade English teacher at Holy Innocents' Episcopal School in Atlanta, Georgia.
One of my favorite accounts of Jewish resistance during the Holocaust is the memoir of Hermann Wygoda, In the Shadow of the Swastika. This story appeals to me because of the coolness and poise Wygoda displayed under the extreme threat of getting caught. Because he could speak both Polish and German, Wygoda was able to pass as a Volksdeutscher and circumvent the suspicion of the Nazis. He also never gave up and continued to fight on in the face of terrible odds.
I have felt compelled to delve deeper into Wygoda’s story because of his resilience to continue fighting, but also to fulfilling his duty as a parent after the war when he started a family. Although he settled down to a quiet life in Chattanooga, TN, he carried this bloody, horrific, but ultimately triumphant story around with him for the rest of his life, while living in the midst of his neighbors who had no knowledge of his experiences.
I was inspired by Wygoda’s story and other partisan’s accounts to create a lesson that details his experiences as well as the experiences of the Bielski brothers during World War II. My students are quite astonished that the literature about these partisans comes from eyewitness accounts and personal diaries. In particular, Wygoda’s interactions with other partisan groups inspires a lot of discussion with my students. They often reflect on how although many of these groups may not have been on good terms, or even outright enemies, during peace time, the common enemy in the German Army pulled them together. My students are surprised that resistance was not only possible, but in some cases, led to freedom despite terrible odds and the might of the German Army.
What hooks the students’ attention the most is the bravery of these fighters, and the irony of the decision they made to fight back, given the alternative. Throughout the unit and especially near the end, as the outcome of the war becomes inevitable, the students’ enthusiasm grows daily for Wygoda and the Bielskis’ triumphs over the Nazi Army. Fascinating stories with a lot of suspense!
 Nazi term, literally meaning "German-folk," used to refer to ethnic Germans living outside of Germany.
Rachel Herman is the Content Specialist for Education at USC Shoah Foundation - The Institute for Visual History and Education and is the Institute’s Echoes & Reflections partner lead. Rachel was the Holocaust Educator at the Holocaust Center of Pittsburgh from 2013 – 2017.
In the United States, Clara Barton is remembered for her work as a nurse during the Civil War and for establishing the American Red Cross. In Armenia, Clara is remembered for a relief effort that saved over 50,000 Armenians. Clara Barton Our Angel, Too, tells her story in a clear, concise narrative—with text in Armenian and in English—and through colorful illustrations. My favorite quote from the book is, “Even though the Armenian people lived far from the United States, Americans understood that all people share a common humanity.” This idea of common humanity is woven throughout the story, and this book is a great way to get students to focus on the importance of empathy, acceptance, and altruism. I would have loved this book as a child!
Reading this book, I was reminded of a quote by Pastor Andre Trocme, a rescuer during the Holocaust, who said, “I do not know what a Jew is. I know only human beings.” Clara didn’t know Armenians, she knew human beings. She heard about people in need and did what she could to help them. Having empathy and seeing people as human beings, full stop, is what I aspire to do. As the Echoes & Reflections Partner lead for USC Shoah Foundation, the testimony I work with on a daily basis helps me empathize with and learn from people of all different backgrounds, ethnicities, and religions. I am grateful for this opportunity and for the resources we have available that constantly expand my worldview.
Dunreith Kelly Lowenstein is an Echoes & Reflections facilitator, a former English/History teacher, and a Fulbright Specialist with the U.S Department of State.
In July 2003, I was invited to attend a presentation by Ava Kadishson Schieber, a Holocaust survivor from the former Yugoslavia. I had no idea when I accepted the invitation that it would lead to an ongoing relationship with the speaker. Ava spent four long years hiding in an unheated shed between the chickens and the pigs on a farm outside of Belgrade. Her experiences during the years prior to, during, and immediately after World War II were harrowing and challenging. But growing up in a loving, multi-generational family greatly contributed to her positive outlook on life and subsequent ability to survive, and even thrive, in the face of the odds she frequently encountered. Her resilience and physical and mental strength were obvious as she spoke. Completely mesmerized, I introduced myself after the talk to express my gratitude to her for sharing her story. She gave me her calling card with one of her line drawings and address and invited me to visit her home.
I immediately read her book Soundless Roar; Stories, Poems and Drawings, a work which includes stories about her life before the war, and could see how wonderful it would have been to use during my twelve years of teaching English/History to middle and high school students. (I had recently left the classroom and begun a career in professional development).
I have since had the pleasure of accompanying Ava dozens of times as she speaks to middle and high school students, in university classrooms, and at the professional development seminars I facilitate. (I have made it a practice to provide teachers with a copy of her book).
We have developed an enduring friendship, and I learn from her every time we meet. Ava has regaled me with many tales ranging from light and whimsical memories of growing up in Novi Sad; desperate times looking for her father, grandmother, sister and mother after the war; leaving for Israel with her mother in 1949 and building a life there; her decision to begin again in Chicago over thirty years ago after falling in love a second time in her 50s. Now 92, Ava has decided to permanently return to Israel this fall to be with her family. I am relieved to know her voice will continue to inspire others through the availability of her testimony that is part of the USC Shoah Foundation archive.
Patrick Nolan is a Holocaust educator at Sandalwood High School/Florida and State College at Jacksonville, South Campus, Jacksonville, Florida.
I have been studying the history of the Holocaust for more than thirty years; in that time I am sure I have read hundreds of books, articles, journal entries, or other pieces of writing related to the Holocaust. Several stand out and have served as inspiration for the lessons I teach. One in particular has always haunted me, and I use excerpts from this text to teach about the horrors of the Holocaust in general—particularly in the ghettos—and the impact the Holocaust had on a single human being to whom my students can relate.
The Diary of Dawid Sierakowiak, while certainly not as well known or widely-read as Anne Frank: The Diary of a Young Girl, is a stunning exploration into how human depravity impacted the lives of so many young, vibrant, innocent people in places like Lodz, Warsaw, Lublin, and other ghettos. When the attack on Poland commenced on September 1, 1939, the young Dawid Sierakowiak writes about it with what can only be described as a sense of exhilaration. He seems to mock the older women who scream and cry at the sound of bombs exploding and airplanes flying overhead, largely because to him this is an exciting moment in his life—he has no memory of war, and therefore, like other teenagers, there is no sense of the reality of what is happening to his country and to his fellow Poles. It doesn’t take long in the narrative for Sierakowiak’s demeanor to change, and when his mother is taken away—to the east for resettlement?—he cannot muster tears to cry for her and for his own loss. Sierakowiak’s diary ends abruptly, as did the lives of millions of people during the Holocaust. We have Sierakowiak’s words as testimony to what he endured, but we do not have Sierakowiak himself to embrace and to reassure. Such a young life, snuffed out in its prime, should serve as a reminder of the tenuous connection all humanity has to the whims of those who would conquer and control us. My students are moved by Sierakowiak’s story, as am I. I will continue to tell his story in his own words so that my students, who are his age now, will better understand and appreciate both what they have and what was taken away from so many others.
I first traveled to Poland in the summer of 2005. I had never left the United States and had no idea I’d return years later as a researcher and Fulbright scholar. The country had just joined the European Union. Cranes hung from the sky like praying mantises, new tarmac was laid in the airport, highways were expanding, and people seemed cautiously optimistic, if not hopeful. Just over a decade prior, Poland had still been under martial law implemented by the communist ruling government. Now it was the World Cup, Poland was in the semi-finals, and all over the city restaurants spilled into the streets as people gathered around giant outdoor screens. In the midst of this, our student tour walked through the winding cobblestone alleys of Krakòw, learning the history of the Kazimierz neighborhood, the former Jewish quarter of the city. Krakòw was a central city for the Nazi Party, and as such had not been razed to the ground with as much malice as its sister city, Warsaw, where over 80% of the city’s buildings sustained structural damage. Warsaw has a feeling of artifice, of new plaster and paint over old wounds. Krakòw has ghosts.
As I walked, our guide, a scholar from the Jaegallonian University read us “The End and the Beginning”, by Wislawa Symborska, Nobel prize-winning Polish poet,
“Those who knew
what this was all about
must make way for those
who know little.
And less than that.
And at last nothing less than nothing.
Someone has to lie there
in the grass that covers up
the causes and effects
with a cornstalk in his teeth,
gawking at clouds.”
This poem hung above my desk for years, a grounding force for me in understanding and contextualizing Holocaust education and the role of conflict and memory. In it, Symborska speaks of violence and the paradox of post-conflict societies, “all the cameras have left for another war” she states. This idea of remembering and forgetting recently came up in a New York Times article, Holocaust is Fading From Memory, Survey Finds, which posits that 31 percent of Americans, and 41 percent of millennials, believe that two million or fewer Jews were killed in the Holocaust. 41 percent of Americans, and 66 percent of millennials, cannot say what Auschwitz was. And 52 percent of Americans wrongly think Hitler came to power through force.
As educators, what role do we play in acting as stewards of Holocaust memory? With the many constraints of time, materials, mandated testing, even language and cultural barriers, how can we bridge gaps of understanding when we teach the Holocaust? What role does memory play in understanding the events of the Holocaust?
In “Meeting a Moral Imperative, a Rationale for Teaching the Holocaust”, scholar David Lindquist writes that the primary rationale for studying the Holocaust involves the opportunity to consider the moral implications that can be drawn from examining the event. Studying the Holocaust, he argues, forces students to consider what it means to be human and humane by examining the full continuum of individual behavior, from ultimate evil to ultimate good. He argues that a moral imperative exists for the presence of Holocaust education in contemporary classrooms. Should that moral imperative extend to understanding the ability of time and distance to obscure the past?
The moral imperative for studying the Holocaust in the US and understanding the events of history is more important now than ever. America is facing its own role in triangulating the difficult geometry of past atrocities, making the vital calculus of truth and reconciliation, demarcated with the recent opening of the National Memorial for Peace and Justice , in Montgomery, Alabama. Bryan Stevenson, the head of Equal Justice Initiative which is spearheading the project, told The Jerusalem Post in 2016 that his design was inspired by what the ‘memory work’ monuments throughout Europe do in commemorating the victims of the Holocaust. “Auschwitz is a place you visit. It sobers you with the horrors of the Holocaust. When you leave these places, you want to say, ‘Never again should we commit this kind of suffering and abuse.'” Stevenson aims to evoke the same feelings in Americans in the design of the first physical space dedicated to the victims of slavery, lynching, segregation and mass incarceration. The physical manifestation of suffering is educative in itself.
Echoes & Reflections structure of primary source documents becomes increasingly important in the work of bridging gaps in memory and understanding. The use of primary sources exposes students to important historical concepts and connects them directly with people in the past whose existence was impacted or extinguished by the Holocaust. Through primary resources, victims and rescuers ‘speak’ across time, using their diaries, letters, maps, and articles, to construct a view of the past not distorted, but intensified by the passage of time.
As teachers, questions of how time, distance, and desensitization impact our understanding of history are as important as the events of the past themselves. Only in exploring how we see the Holocaust, refracted through the lens of memory, can we come to understand and establish how the arc of human history changes us, calibrates our vision of the world, and weights even our most trivial and minute decisions each day.
About the Author: Melissa Mott is the Deputy Project Director for Echoes & Reflections at ADL.
Wrote T.S. Eliot in “The Burial of the Dead,” the first section of The Waste Land. That line could not have been about April 19, 1943, when Jews in the Warsaw ghetto took up arms to resist Nazi soldiers who had come to deport them to concentration and extermination camps. Nor could it have been about April 7, 1994, when the genocide against the Tutsi in Rwanda began. The Waste Land was published in 1922. But, by some sort of irony, Yom Hashoah, or Holocaust Remembrance Day, is often in April, as is the case this year. Also, the commemoration of the genocide against the Tutsi begins on April 7.
On April 7, 1994, all of my wife’s relatives who lived on a hill called Kunanga, a total of 118 of four generations, were killed. Among the victims were my two aunts, Nyirabagenera and Kamamure, who were married to my wife’s cousins. What happened on that hill on that fateful day was also happening on several other hills and in several valleys across the mountainous country, and would continue to happen in the following 99 days. By July 4, when soldiers of the Rwandan Patriotic Front (RPF) took control of the entire country, ending the genocide, over a million Tutsis and their Hutu sympathizers had been killed. As a kid in 1959, I had seen houses go up in flames; unbeknown to me then was that the houses were torched because they belonged to Tutsis. Thirty-five years later when the genocide was carried out, I was living and teaching in Zimbabwe. Although I knew then of the many anti-Tutsi pogroms, I was not prepared for the incessant news of indiscriminate killings of Tutsis —the old, the young, the infant, and even the unborn. The news, though numbing, gave rise to a hatred for Hutus who had killed innocent beings just for who they were. They must have been monsters, I erroneously thought. You see, I had no historical references whatsoever for what was happening in Rwanda. I had not read Karl’s confession to Simon Wiesenthal, author of The Sunflower, to understand how ordinary people become perpetrators. Karl, a dying Nazi soldier, had been raised Catholic and had joined Hitler’s Youth and the SS, institutions in which he had been taught that doing what he was commissioned to do was a patriotic duty. Granted, I knew that approximately six million Jews had been killed during the Second World War, but I did not know why or how they had been killed. The Holocaust had never been part of my curriculum.
That was to change 14 years later when I had opportunities to learn about the Holocaust, which to me was an entry into learning about the genocide against the Tutsi. These opportunities included a seminar on Holocaust education at The Olga Lengyel Institute for Holocaust Studies and Human Rights (TOLI) in 2008; an Echoes & Reflections seminar at Yad Vashem: The World Holocaust Remembrance Centerin 2011; a TOLI educational tour of Poland’s Holocaust sites and Israel’s historical sites in 2012. From these educational opportunities, I learned two fundamental lessons: one, that all genocides have histories; two, that genocide is preventable. Irving Roth, a Holocaust survivor who spoke at the 2008 TOLI Summer Seminar I attended, used the term “signposts” along the road to the Holocaust to underscore the fact that the Holocaust was not a spontaneous event: there had been the Nuremberg race laws, which codified policies of discrimination against Jews; the Kristallnacht Pogrom, when several synagogues and Jewish-owned businesses were destroyed; the letter “J” on Jewish identity cards, which made it possible for Nazis to single out Jews for any nefarious purposes.
The road to the genocide against the Tutsi too, like all roads leading to genocides, had signposts. Using criteria of scientific racism, the Belgian colonial administration had noses of individuals in Rwanda measured to determine who was Hutu and who was Tutsi. Gerard Prunier in The Rwanda Crisis quotes a colonial administration document which described Tutsis as having “features [that] are very fine: a high brow, thin nose and fine lips” and as being “gifted with a vivacious intelligence”; Hutus as being “short and thick-set with a big head” and “less intelligent”; and Twas as having “a monkey-like face.” The administration also issued identity cards with Tutsi, Hutu, and Twa labels, and enacted policies that favored Tutsis and discriminated against Hutus and Twas. For example, it removed Hutu chiefs and replaced them with Tutsis. In the late 1950s, when the Tutsi elite demanded political independence from Belgium, the colonial administration switched its allegiance to the Hutu. In 1959, rumors of an attack of a prominent Hutu leader by a group of Tutsi young men sparked the first anti-Tutsi pogrom. In 1962, following Rwanda’s independence, the exclusively Hutu government continued the policy of issuing identity cards with Hutu, Tutsi, and Twa labels in order to enforce discriminatory policies against Tutsis. For example, teachers were mandated to regularly do a headcount of Tutsi students in their classes so as not to exceed the allowed quota. In her memoir, Chosen to Die, Destined to Live, Frida Gashumba wrote, “The head count of Hutus and Tutsis came to be a three-month occurrence, as the headmaster complied with the government’s directive…. Each time the Hutu children would laugh at us and goad us, and neither the headmaster nor our teacher would make any attempt to shut them up.” The Hutu government also oversaw anti-Tutsi pogroms in 1963, 1967, 1973 when all Tutsi students were expelled from the only university in the country then, and 1990. Perhaps worst of all signposts on the road to the genocide was the dehumanization of Tutsis; they were called cockroaches, rats, and snakes, which justified their extermination.
In On Austrian Soil, one of the texts we used at the 2008 TOLI Summer Seminar, Sondra Perl wrote: “You are not responsible for the past. But I think you do have, that we all have, a responsibility to the future.... Not to turn our backs. Not to be silent [in the face of any form of social injustice].” Perl’s primary audience was educators, who have the responsibility to teach against prejudice, discrimination, and persecution—beliefs and practices that potentially lead to genocide. That ordinary people in Germany and in Rwanda became genocide perpetrators indeed speaks to the failures of institutions, such as schools, which taught or tolerated prejudice and hatred. This April month we remember the Holocaust, the genocide against the Tutsi, and other genocides to recall mistakes of the past so that they are not repeated.
About the Author: Gatsinzi Basaninyenzi, Ph.D. is an Associate Professor of English at Alabama A&M University.
If there is a single story of female resistance that amazes and intrigues me to no end, it would have to be the story of the intrepid women who served as “couriers” during the Holocaust. These Jewish women and girls traveled between isolated ghettos with nothing but forged documents and incredible moxie to protect them. They brought information and inspiration, as well as ammunition, to the Jewish underground movements trapped in the ghettos. It is safe to say that without these bold and fearless women, resistance in the ghettos might not have occurred.
The pronouncement made on New Year’s Eve 1942 gives context to this story. The pronouncement, one of the most powerful primary sources contained in Echoes & Reflections, can be found in the unit on Jewish Resistance. Abba Kovner, its author, was a young activist in the Vilna ghetto who became aware that tens of thousands of Jews had been murdered in the forest at Ponary in the fall of 1941. On New Year’s Eve 1942 Kovner stood before about 150 youth group members and called for armed resistance:
“... Hitler is plotting to annihilate all the Jews of Europe. [...] [T]he only response to the enemy is resistance! Brothers! It is better to die as free fighters than to live at the mercy of murderers.”
Kovner’s proclamation represented a turning point: it was the first time anyone had posited in writing that the murder of the Jews was more than just haphazard localized incidents; that there was a plan to murder all the Jews of Europe. It was also a turning point in the response it demanded: armed resistance against the Germans.
But how could this call for resistance be spread? Jews were trapped behind the walls and fences of isolated ghettos. They were not allowed to travel by train. They were marked by the Star of David so they could be easily hunted. Their mail was censored and they were forbidden to have radios. These German policies intentionally cut off contact among Jewish communities, and they were very effective. And even if the call for resistance could somehow be disseminated, how exactly were the Jews to resist? They had no arms, no ammunition, nothing but their bare hands.
In this seemingly impossible situation, there were those who stepped into the breach. We call them the “couriers”. The couriers were generally young women and girls who belonged to youth movements and were dedicated to the cause of resisting the Germans. They braved danger and death in order to serve as the lifeline between Jewish communities throughout war-torn Eastern Europe. Disguised as non-Jews, with braided hair, peasant kerchiefs on their heads and false names, they transported information, newspapers, money, and ultimately also ammunition and weapons across borders and into ghettos. They relied on forged travel permits and sheer chutzpah to bluff their way through multiple police inspections, document checks, and border controls. They were always at risk of being unmasked, and always under the threat of death. Their task required great courage, quick wits, and nerves of steel. It was said of these women by Emmanuel Ringelblum, Jewish historian and founder of the Oneg Shabbat archives in the Warsaw ghetto,“Nothing stands in their way. Nothing deters them. [...] How many times have they looked death in the eyes? How many times have they been arrested and searched? [...] The story of the Jewish woman will be a glorious page in the history of Jewry during the present war.”
Why were the couriers predominantly women? The Germans imposed the death penalty on any Jew found outside the ghettos. Jewish men on the streets generated suspicion – why weren’t they at work? In addition, men could easily be identified because they were circumcised. It was much easier for women: they had no physical sign of their Jewishness. They could stroll the streets, seemingly carefree. They were also more likely to speak the local language; many had been educated in secular schools in Polish, while their male counterparts had undergone religious instruction in Yiddish.
Vladka Meed, who appears in the Echoes & Reflections unit on The Children and Legacies Beyond the Holocaust, worked as a courier on the Aryan side of Warsaw. She smuggled weapons into the Warsaw ghetto that were later used to resist the Germans in the heroic Warsaw Ghetto Uprising, which occurred 75 years ago this April. In her book, On Both Sides of the Wall, Vladka tells of having to quickly repack a carton of dynamite into smaller packages in order to pass it into the ghetto through the grate of a factory window. As she and the Polish watchman, who had been bribed, worked frantically in the dark, the watchman trembled like a leaf. When they finally finished, the watchman “stood there flushed, drenched in perspiration and unnerved. […] ‘I’ll never risk it again,’ the watchman mumbled. ‘I was scared to death.’” In addition to smuggling weapons into the ghetto, Vladka smuggled Jewish children out of the ghetto, finding hiding places for them in the hopes of saving their lives.
The word “courier” does not do justice to Vladka and others like her. They were much more than messengers. They were the first to smuggle weapons into many of the Eastern European ghettos, risking their lives to do so. They brought hope, along with information, to Jews who would otherwise have been cut off from the entire world. They were incredibly brave and many died trying to fulfill their missions. They are icons of heroism, and they shatter many common stereotypes: that the Jews went to their deaths like sheep to the slaughter, and that women are less capable than men of resistance.
About the Author: Sheryl Ochayon is the Project Director for Echoes & Reflections at Yad Vashem.
For more information, please see the following resources:
For a more in-depth discussion about Abba Kovner and resistance, view the Video Toolbox film on Jewish Resistance.
The full text of Abba Kovner’s Pronouncement is contained in Yitzhak Arad, Yisrael Gutman, Abraham Margaliot, eds., Documents on the Holocaust, Selected Sources on the Destruction of the Jews of Germany and Austria, Poland and the Soviet Union (Jerusalem: Yad Vashem, 1981), p. 433.
For short films about the Oneg Shabbat archive, see The Oneg Shabbat Underground Archive In The Warsaw Ghetto and Emanuel Ringelblum.
Emmanuel Ringelblum’s full diary entry can be found in Emmanuel Ringelblum, Notes from the Warsaw Ghetto, The Journal of Emmanuel Ringelblum, Jacob Sloan, ed. and transl., (New York: Schocken Paperback, 1974), pp. 273-274.
Vladka Meed describes her travails in Warsaw during the Holocaust in her book, On Both Sides of the Wall (Israel: The Ghetto Fighters’ House, 1973), p. 129. Her testimony can be seen on the IWitness website.
- Howard Cwick, on liberating Buchenwald concentration camp, from the Survivors and Liberators unit
Seventy-three years ago, on January 27, 1945, the concentration and extermination camp at Auschwitz-Birkenau was liberated by the Soviet army. While other camps were liberated by the Allies both before and after this date, it was the liberation of Auschwitz, perhaps the most potent symbol of evil in our time, that was chosen by the United Nations to be the date for an annual commemoration of the Holocaust.
In the preamble to its resolution creating International Holocaust Remembrance Day, the UN General Assembly specifically chose to honor “the courage and dedication shown by the soldiers who liberated the concentration camps...”
This year, to commemorate International Holocaust Remembrance Day, we at Echoes & Reflections have created a new resource which, likewise, shines a light on the liberators in those first unique moments after liberation. We are proud to unveil the latest film in our Video Toolbox: “Liberators and Survivors: The First Moments.”
“Liberators and Survivors” provides an entry point for US history teachers into the study of the Holocaust. The story of liberation is a powerful and natural bridge between the study of the military war itself, and the study of the genocide perpetrated against the Jews under the cover of that war. The film interweaves liberators’ testimonies with those of the Jewish survivors they liberated. It describes the intense emotional effect that seeing piles of lifeless bodies and half-dead survivors had on many young American soldiers, who questioned, “How can people do things like that?” It documents, with primary sources, the reaction of General Dwight D. Eisenhower, who immediately understood the need for evidence to counter the distinct possibility that no one would believe the horrendous scenes of brutality the soldiers had witnessed. It discusses the compassion that many of the American liberators showed those they had liberated, attempting to provide care and suspending their military missions in order to do so. It also highlights those liberators who were moved to become a moral voice in later years, sharing their unforgettable stories and pleading that humanity learn from their experiences.
The survivors speak of the compassion shown by their liberators, and of their reaction to the American soldiers.
The film was specifically developed for use with students in the classroom. While most historical film footage of liberation contains disturbing visuals including mountains of corpses, we took great care not to include graphic visuals, making the film suitable even for middle school students. The film supports your teaching by opening with footage of WWII, and with a series of maps to illustrate the progress of the Allied armies. But it goes beyond the historical event of “liberation,” presenting the event through the personal stories of the soldiers who were eyewitnesses. It helps educators present this human story to students in order to venture out of the sphere of WWII and into the subject of the Holocaust.
Listening to the stories of the soldiers and survivors we meet in the film, and reflecting on their courage, compassion, and humanity gives real meaning to the purpose of International Holocaust Remembrance Day.
About the Author: Sheryl Ochayon is the Project Director for Echoes & Reflections at Yad Vashem.
Don’t miss out! This summer, we are excited to offer two advanced learning opportunities for experienced Echoes & Reflections educators. Consider applying for one of these international programs led by our Yad Vashem colleagues.
Advanced Learning Seminar at Yad Vashem (June 19 – 29, 2018)-This year's applications have now been now closed.
Educational Journey through Poland with Yad Vashem (July 14 – 20, 2018)-This year's applications have now been now closed.
For any questions, please contact: Sheryl Ochayon, Program Director, Echoes & Reflections, the International School for Holocaust Studies, at firstname.lastname@example.org or email@example.com.
About the Advanced Learning Seminar at Yad Vashem:
We invite you to apply for the 3rd Echoes & Reflections Advanced Learning Seminar at Yad Vashem! The 10-day seminar in Jerusalem, Israel will offer an opportunity for in-depth learning about the Holocaust, Echoes & Reflections materials and visual history testimony, as well as a chance to explore Israel.
This year, the seminar fortuitously dovetails with, and includes participation in, the 10th International Conference on Holocaust Education being held at Yad Vashem. Attendance at the International Conference during the final three days of the seminar will give participants the chance to hear from world-renowned international scholars, to meet educators from around the world and to attend special artistic performances arranged for conference participants.
Successful applicants are asked to commit to post-seminar work to support the reach and impact of Echoes & Reflections in the United States, with highest priority to arranging an Echoes & Reflections professional development program for teachers in their local area. Alternatively, participants may be asked to write a blog, create a lesson plan, present at a local conference, etc.
Additionally, please note that if you are selected to attend the seminar on the basis of this application, your participation will be conditional on your successful completion of a project created for the seminar by Yad Vashem, through which you will explore prewar Jewish life on the basis of Pages of Testimony from the Yad Vashem Hall of Names. You will present this project, which will be done in 5-person groups, at the seminar.
This application must be submitted by February 1, 2018. Successful applicants will be notified by March 1, 2018, and will have until May 1, 2018 to complete the project. The costs of tuition and the hotel stay for all ten days of the seminar are fully subsidized. Participants will be reimbursed up to $1000 for their airfare to Israel.
About the Educational Journey through Poland with Yad Vashem:
We invite you to apply for the 2018 Echoes & Reflections Educational Journey Through Poland with Yad Vashem! The 5-day, 6-night journey will offer an opportunity for in-depth learning about the Holocaust in the places where it occurred, highlighting Echoes & Reflections materials and visual history testimony, as well as a chance to see Poland, a cradle of Jewish history and tradition, and a major site of its near-destruction.
This is the first year that Echoes & Reflections is offering this powerful journey to 25 of its educators. The Journey will be led by Sheryl Ochayon, Yad Vashem’s Program Director for Echoes & Reflections and a seasoned guide in Poland. We will visit sites including:
Warsaw, a major center of Jewish prewar culture as well as the site of the largest ghetto in Europe and the foremost acts of both Jewish and Polish resistance during WWII;
Treblinka, the most lethal extermination camp created during the Holocaust;
Lodz, the longest-lasting of the ghettos created by the Germans, and the subject of an entire unit in Echoes & Reflections;
Krakow, where Jewish life once blossomed and is now returning, and the place where Oskar Schindler and others rescued Jews at risk to their lives; and
Auschwitz-Birkenau, the largest of the extermination camps of the Holocaust.
The Journey will give participants a chance to collaborate with other educators about best practices in bringing their experiences to bear in the classroom, and the most effective ways to use Echoes & Reflections materials to do so. Discussions will be held every evening at the conclusion of the day’s explorations.
Successful applicants are asked to commit to post-seminar work to support the reach and impact of Echoes & Reflections in the United States, with highest priority to arranging an Echoes & Reflections professional development program for teachers in their local area. Alternatively, participants may be asked to write a blog, create a lesson plan, present at a local conference, etc.
Additionally, please note that if you are selected to participate in the Journey, your participation will be conditional on your successful completion of a project created for the Journey by Yad Vashem, through which you will explore prewar Jewish life on the basis of Pages of Testimony from the Yad Vashem Hall of Names. You will present this project during the Journey. Your participation will also be conditional upon your attendance at three Echoes & Reflections webinars of your choosing between January 1, 2018 and June 1, 2018.
This application must be submitted by February 15, 2018. Successful applicants will be notified by March 15, 2018, and will have until May 15, 2018 to complete the project. The costs of tuition, hotel stays on a full board basis for all five days and six nights of the Journey, entrance fees and ground transportation are fully subsidized. Participants will be reimbursed up to $1000 for their airfare to Poland, and must arrive in Warsaw by July 14, 2018.
International Human Rights Day, December 10, marks the anniversary of the United Nations General Assembly adopting the Universal Declaration of Human Rights (UDHR) in 1948. This landmark occasion happened the day after the Assembly adopted the Convention on the Prevention and Punishment of the Crime of Genocide. These back-to-back dates were not coincidental, and they are inherently meaningful to any educator who teaches about the past; particularly for Holocaust educators, since both of these documents have their roots in the Holocaust. In our current climate, this anniversary feels somehow extra pressing. Almost daily, we are assaulted with news of human rights violations and instances of what could be called genocide—from the Rohingya in Myanmar to the continuing violence in Syria—and it is easy to feel overwhelmed.
As educators, we have faced the challenge of teaching topics related to violations of human rights, and genocide in particular. We can easily imagine that many of you struggle with the balance between worrying about the emotional toll of the subject on your students, while also knowing the critical importance that teaching about genocide can have in the prevention of future atrocities. We know that when teaching about the Holocaust, larger questions surrounding genocide will inevitably arise in the classroom. For the past several years, the Echoes & Reflections team members have heard teachers express a need and desire for a path forward to explore this broader topic, and we are pleased and proud to be able to now provide that guidance.
The story behind our involvement with Echoes & Reflections’ new educator resource, “Teaching about Genocide,” is deeply personal. The authors of this post met as graduate students and fostered a friendship that has spanned nearly two decades and has included research trips on three continents. We have taught at the university level and led educational experiences at sites of genocidal violence. Our experiences in Rwanda and at sites of Holocaust remembrance in Europe have steeped us in a deep sense of responsibility to continue to educate about the dangers of unchecked hatred and violence. In the words of Paul Parks, an African-American WWII veteran who witnessed Dachau after liberation and played an active role in the American Civil Rights Movement, “I know what the end of bigotry looks like…from the standpoint of the bigot…I’ve seen it, and I don’t want that ever to happen again.” (To hear more from Paul, explore the Survivors and Liberators unit that features his experiences during WWII or IWitness to watch his testimony). We have seen what “the end of bigotry” looks like; we have seen the powerful effect that learning this has on students’ and we know that it is complicated, delicate work. We urgently feel the importance of supporting fellow educators as they engage in these topics with their students. Given our history, we jumped at the chance to work together on the development of a resource to help teachers approach the subject of genocide in the context of their students’ Holocaust education. Getting to work with a good friend and colleague on a topic of critical importance to your value system and to the world was a gift, yet,we weren’t sure how to begin.
So we came to you. This past spring, we conducted a nationwide survey that resulted in responses from nearly 200 teachers from 25 states plus the District of Columbia. We asked you—the Echoes & Reflections community—what you needed. In addition to seeking introductory materials about the concept of genocide and how to frame that with students, we learned that age-appropriate, primary source-driven content, including brief videos, would be effective and welcome classroom tools. The resulting resource uses Dr. Gregory Stanton’s model of the “Ten Stages of Genocide” to help you navigate this topic with students. The site includes a number of resources, including more than 20 clips of audio-visual testimony from survivors of the Holocaust and genocides in Armenia, Cambodia, and Rwanda, as well as brief overviews of the genocides discussed in the testimonies, and a graphic organizer to help students engage with the testimonies from survivors of genocide (for other tips on how to effectively use testimony in your instruction, explore this document).
We hope that as teachers approach International Human Rights Day, this new Echoes & Reflections resource can serve as another helpful source to continue to do the good work that you do every day—teaching about the past to build a better future.
About the Authors: Dr. Amy Carnes is the Program Manager – Development at USC Shoah Foundation and Dr. Emily Musil Church is a Historian of Africa and Human Rights at USC Shoah Foundation.
We live in a world that moves fast. We run from one thing to the next while texting our half-formed thoughts in 140 characters or less. We are bombarded with sound bites and news headlines. At Echoes and Reflections, however, we believe that it’s critical to invest in slowing down and making time to engage in deep learning and reflection with one another. We especially believe this when it comes to learning about the Holocaust.
We can all agree that professional development for teachers is critical, and that during the school year your time is limited, which is why we are proud to offer a range of programming that is short, focused, and introduces you to the content and pedagogical skills needed to effectively teach about the Holocaust.
Beyond our webinars and half- and full-day programs, we are also responsive to those of you who want to enhance your knowledge about the Holocaust, explore new instructional strategies for the classroom, and make connections to a network of like-minded educators. This is why we sponsored two advanced programs this summer: the Echoes and Reflections Advanced Seminar at Yad Vashem and the Charlotte and Jacques Wolf Educators Conference on Echoes and Reflections held at the Anti-Defamation League.
The nearly 60 educators from across the country who participated in these two programs have worked with Echoes and Reflections in the past, are currently using the materials in their classrooms, and wanted to learn more! They dedicated their time, knowledge, and experience to join these professional learning experiences. Each of the 60 has a story to tell about participating in these programs; we have chosen to share highlights from six of them:
Building Confidence with New Teaching Tools
Luz Brito has been teaching English as a New Language (ENL) for fourteen years at DeWitt Clinton High School in the Bronx, NY. Brito attended the Charlotte and Jacques Wolf Educators Conference in both 2016 and 2017. Participation in the Wolf Conference has sparked her interest in teaching about the Holocaust and she finds the Echoes and Reflections resources to be practical and engaging for her student population of English Language Learners.
After the Wolf conference, Brito shared that she now understands the importance of teaching about the Holocaust as a human story, and has decided that survivor testimony and diary entries will be incorporated into all of her Holocaust lessons.
“Meeting and hearing from Holocaust survivors is a privilege that has inspired me even more to teach about the Holocaust. Each of their testimonies has renewed my commitment as an educator to teach my students to become responsible and caring citizens. Listening to survivors’ personal accounts of the Holocaust is a unique experience,” Brito said.
A Life Changing Experience
Nicole Barth is a US History/AP Government teacher at South Forsyth High School in Cummings, GA. One year after being introduced to Echoes and Reflections and using the resources in her classroom, Nicole Barth attended the 2017 Echoes and Reflections Advanced Seminar at Yad Vashem.
Barth journeyed to Israel with the hopes of being able to explore a country she had never seen before and learn from the best in the field. However, she claims that her experience far exceeded her original expectations, “What I got out of this trip was so much better. I made lasting friends and was able to network with other educators whom I can continue to work with and use as resources.”
Listening to survivors speak at Yad Vashem was a life-changing experience for Barth. She felt that every story was both extremely meaningful and unique. Now that Barth has had the opportunity to attend the Advanced Seminar she is invigorated to return to her classroom and share the knowledge she gained with her students.
Holocaust Educators Have Heart
Emily Bengels is an theater and French teacher at Readington Middle School in Whitehouse Station, NJ. As someone who has dedicated her life to teaching and empowering youth and has experienced firsthand acts of contemporary antisemitism in her community, Bengels believes that now more than ever she must work towards fighting hate. She strives to do this by promoting compassion, love, and understanding among her students through the lessons and teachings of the Holocaust.
Prior to attending the Advanced Seminar, Bengels had used many of the Echoes and Reflections’ lessons in the classroom. Bengels applied for the Advanced Seminar to gain more knowledge about human resilience in connection with the Holocaust. She feels that Echoes and Reflections is a model program for its emphasis on individual spiritual resistance.
“My new saying is: Holocaust educators have heart,” said Bengels in reference to her lasting impressions of the Advanced Seminar.
A Meeting of the Minds
Wendy E. Lockard is the reading specialist at St. Jerome Catholic School in Ft. Lauderdale, FL. Lockard has a long history with Echoes and Reflections. She first learned about the program through the Anti-Defamation League’s “Bearing Witness” program in 2011, hosted two professional development programs that year, and participated in the Charlotte and Jacques Wolf Educators Conference on Echoes and Reflections in 2014.
Returning this year for the 10th Annual Wolf Conference, Lockard hoped to gain new tools for connecting her students to visual history testimony and “to be in the midst of those who believe, like me, that Holocaust education is a valuable subject, and who love and dedicate themselves to Holocaust studies in order to foster greater tolerance and equality among their students.” She was not disappointed.
Like Barth and Bengels, Lockard felt the impact of being around so many dedicated and passionate educators. She describes the conference as a “meeting of the minds,” sharing that “participants strive for authentic knowledge and current methodologies to further enhance their Holocaust and social justice programs already in place. Sessions are conducted in an atmosphere of professionalism and openness which, in turn, lends itself to forge lasting friendships.”
Creating Critical Thinkers and Action Takers
Tyrone Shaw is a World History and AP World History teacher at McKinley Technology High School in Washington, DC where he also teaches an elective course focused on Social Justice, and Holocaust and Genocide Studies. Shaw was just beginning his career in education when he first attended the Charlotte and Jacques Wolf Educators Conference in 2010 as a preservice teacher at Syracuse University. Reflecting on his experience in 2010, Tyrone shared that he learned a tremendous amount about the Holocaust and best practices for teaching about this difficult topic.
He returned this year for the 10th Annual Wolf Conference with an expectation of refreshing his pedagogy for teaching about the Holocaust and learning about new strategies from colleagues, but gained much more. The conference exceeded Shaw’s expectations and gave him a renewed sense of purpose when teaching about the Holocaust. He has been inspired to begin incorporating some of the new content he learned into his Holocaust lessons this year.
What motivates Shaw to teach about the Holocaust? “I want my students to understand what injustice looks like, and the signs that indicate it is happening so they can name it when they see it happening around them,” he said.
Time to Reflect
Jill Dragiff is a social studies teacher at Christ Church’s Academy in Jacksonville, FL. Dragiff has spent the past five years engaging with Echoes and Reflections through its online courses and webinars. After receiving an invitation to apply to the Echoes and Reflections Advanced Seminar at Yad Vashem and gain the opportunity to meet some of the experts behind this Holocaust education program, she immediately applied.
“The description of this program sounded like something I could only dream of being able to do… I hoped to meet other educators who were as passionate as I am about Holocaust education and to learn from their perspectives and experiences,” said Dragiff.
Like Shaw, Dragiff believes that by teaching the lessons of the Holocaust she can fight intolerance and foster increased levels of empathy among younger generations. Dragiff was further inspired by how the sessions consistently gave her the time to reflect on how students absorb the material, which she believes will make her teaching more effective and give her students’ a deeper connection to the Holocaust. “If we concentrate on teaching our students about the life of individuals, families, communities— their hopes and dreams as well as their life experiences —we will remember them as people and not numbers,” said Dragiff.
Slowing-Down, Learning More, Digging Deeper
Sixty educators decided to slow down, learn more, and dig deeper. They wanted to become more effective Holocaust educators and share their learning with students. They accomplished this and so much more. While we cannot offer Advanced Programs like these more than once a year, the response to these programs reminds us of the need to stay connected to the content and to one another however we can, and whenever an opportunity presents itself. Connect with Echoes and Reflections at an upcoming program.
Turning sixty-five can be a time to think back on one’s career while also considering whether it might not be time to retire and get to that mountain of books that have been gathering on the nightstand and spend more time with the grandchildren. For me, receiving my Medicare card has also been a time to reflect on the important people who have shaped my journey as an educator and as a person. There are many, of course, but two are at the heart of my story. One, Anne Frank, I met only through her Diary; the other Ms. Riley, was the English teacher who introduced me to Anne’s Diary, and who was instrumental in my becoming an educator.
Ms. Riley introduced me and my 7th grade classmates to The Diary of a Young Girl in 1964, the year that was to become known as “the year that changed America.” I remember vividly the race riots in major US cities; three Civil Rights workers being murdered in Mississippi; President Johnson declaring a “war on poverty”; the Civil Rights Act of 1964 being signed into law; the US contemplating entering a war that a year later one of my brothers would be drafted to fight in; and the murder of Kitty Genovese prompting inquiries into what became known as the “bystander effect.” All of this was taking place to the soundtrack from a new group out of England—The Beatles. In her Diary, Anne writes, “I live in a crazy time.” Looking back, I guess I could say I did too. It was with this backdrop that I read the Diary of a Young Girl and began to think about many of the questions that would follow me into adulthood.
I can’t say that I remember reading Anne’s Diary and thinking very deeply (if at all) about her being Jewish or that the terrible events that caused her to go into hiding were the result of a systematic assault against Jews. I didn’t know anything about Jews, or Judaism, or antisemitism. The Diary certainly wasn’t presented in the historical context of Nazi ideology, the Holocaust, or WWII. It was taught as a diary written by a young girl who was facing a very difficult situation and chronicling her thoughts and feelings. This is not a criticism of Ms. Riley’s teaching; in fact, as Professor Jessica Landfried writes, “When the Diary was published in 1952, there seemed to be a response that universalized Anne into a non-Jewish person that could represent all victims of racism. However, in the 1990s Anne reemerged as a Jewish victim and became the symbol of the Holocaust” (Landfried, 2002).
I remember the classroom discussions about Anne Frank and her Diary even though they were over fifty years ago. Ms. Riley, a young teacher, sitting on the edge of her desk, encouraged us to think about difficult topics like fear, and loneliness, and fairness. Perhaps it was the times in which we were having these discussion that has made them all the more memorable; perhaps it was just the fact that middle school students are often trying to make sense of the world in which they live and have a strong, if not idealistic, sense of fairness in human relationships. The most memorable discussions were the ones that focused on those who helped the Franks and the others in hiding. Ms. Riley asked us to think about what makes a person help another even at great risk. On January 28, 1944, Anne writes, “The best example of this is our own helpers, who have managed to pull us through so far and will hopefully bring us safely to shore, because otherwise they'll find themselves sharing the fate of those they're trying to protect. Never have they uttered a single word about the burden we must be, never have they complained that we're too much trouble. ..That's something we should never forget: while others display their heroism in battle or against the Germans, our helpers prove theirs every day by their good spirits and affection.”
These discussions had a great impact on me in two ways. One, I wanted to be just like Ms. Riley and teach great pieces of literature and have students discuss complex themes and grapple with questions like the ones Anne’s Diary posed. My journey to becoming an educator began in 1964. The second is more complicated. At the end of reading The Diary of Anne Frank, Ms. Riley challenged us to ask ourselves if we would have helped Anne Frank. A sound pedagogy for teaching about the Holocaust does not ask students to imagine what they might have done, as no one can ever truly answer such a question from the comfort of the present, but this was 1964, and there was no “pedagogy for teaching about the Holocaust.” There was just a young, idealistic teacher asking soon-to-be teenagers to think about the kind of people they wanted to be. I carried that question with me throughout my life. At various stages I thought I knew the answer but then something in my life would change and I would have to admit to myself that I was back to not knowing. The most memorable was when I had my own children and realized that my answer was “No, I would not help Anne Frank if it meant putting my daughters at risk.” And then my daughters became adults and I thought, “Yes, I would help Anne Frank.” And, round and round for over 50 years I struggled with the question Ms. Riley had posed to us.
Not long ago, I came across a quote that is attributed to Anne Frank, and even though I am unable to verify she was the author, I like to believe she was. The quote, “Our lives are fashioned by our choices. First we make our choices. Then our choices make us,” helped me understand what Ms. Riley had been asking us. I believe the question she asked was not meant to be literal, but symbolic; it was an opportunity to begin to explore what it means to be a good person, a fair person, a person who takes risks, and a person who refuses to be a bystander. She was also impressing upon us that the choices we make as young people begin to guide our lives, as one good (or bad) choice leads to another and another until they have simply become who we are.
My choice to become an educator resulted in working with thousands of students and hopefully helping them love literature, to think deeply about what they were reading and the human relationships that literature helps readers explore. Working with students led me to other choices in the education field including working closely with teachers and developing curricula, including Echoes and Reflections. My choice to keep the story of the Holocaust relevant for generations to come and to keep Anne Frank’s story alive was a choice that was borne out of a deep respect for a young girl who, in one of her last diary entries before being arrested by the Nazis, wrote, “I still believe, in spite of everything, that people are truly good at heart.” At every juncture of my personal and professional journey, I have made choices and over time those choices have made me.
As for teaching about the Holocaust, I have been in big cities and small towns in every region of the country. In some places teaching the history is mandated and in other places teachers are taking a risk to teach this content—some of their students are hearing that the Holocaust never happened from social media or even in their own homes. These teachers have made a choice and over time that choice has made them.
Your students live in their own “crazy time,” and are trying to make sense of their world. Let’s do all that we can to help them make brave and caring choices—choices that will eventually make them brave and caring people.
Join the conversation! We invite you to share about a teacher or book that had an impact on your life, or specifically, share what Anne Frank has meant to you.
Deborah Batiste is the Echoes and Reflections Project Director at the Anti-Defamation League (ADL). She resides in Ocean Pines, MD and has facilitated professional development programs for Echoes and Reflections across the United States since 2005.
Why do people all too often talk, or even teach, about the Holocaust in ways that trivialize it or get the facts wrong?
And, more importantly, how do we get it right?
A recent incident where students in upstate New York were asked to “argue for or against the ‘Final Solution’” illustrates just how wrong things can go. Similarly, there have been a series of inaccurate comments in the media recently, everything from Hollywood being compared to 1930s Germany to extermination camps referred to as “Holocaust Centers.”
How can we explain this?
On the one hand, the constant barrage of information, and perhaps more importantly, misinformation, does not help; and when alternative accurate sources of information are not readily available – or sought out – such misinformation may become a substitute for facts.
In schools, we see efforts such as that in New York and other locations where teachers, often with the best of intentions, seek ways to compel students to go outside their “comfort zones” to learn about this history. Almost every year we learn of teachers assigning students to take roles of “the Jews” during the Holocaust to help them develop empathy for the victims, largely resulting in upset, complaint, and distress for students, families, and the school community. While simulation-type activities may seem to be a compelling way to engage students, ultimately they trivialize the experience of the victims and can leave students with the impression that they actually know what it was like during the Holocaust.
What we can take from examples such as those described, is the complexity of both teaching, and really learning, about the Holocaust.
On the positive side, due to media attention, we have also seen a broader awareness in the general population that Holocaust education is critical and relevant. At Echoes and Reflections – a partnership program of the Anti-Defamation League, USC Shoah Foundation, and Yad Vashem – we have worked with almost 40,000 committed educators since 2005, providing them with authentic and credible materials and resources for the classroom.
How can this be addressed?
The truth is, the Holocaust is not easy to understand and certainly challenging to teach. Yet, teachers should not shy away from the challenge. We want them to have the confidence, knowledge, and skills to approach this teaching with commitment and courage. While there are a range of excellent educational resources and activities available to educators, which can help to provide accurate information about the Holocaust, without a sound pedagogy for teaching this complex topic, the impact will be limited and the impact will likely not last.
Recognizing this, Echoes and Reflections recently released “Pedagogical Principles for Effective Holocaust Instruction” and these principles include:
- Define terms;
- Provide background on the history of antisemitism;
- Teach the human story;
- Make the Holocaust relevant;
- Encourage inquiry-based learning and critical thinking; and
- Ensure a supportive learning environment.
Beyond supporting effective teaching about the Holocaust, we ALL have the opportunity to use the Holocaust’s current presence in larger community conversations and in the media as a teachable moment, and as a platform to encourage critical thinking and dialogue beyond the school walls.
What can you do?
Stay curious, and ask questions. As we are reminded of just how complex the story of the Holocaust is, we should be willing to question what we are hearing in the media or from other sources, and ask whether it makes sense. If it doesn’t, question the assumptions or misinformation, and seek out accurate and reliable sources of facts.
Keep talking. Engage family, friends, neighbors, and when appropriate, policymakers, in a dialogue about how you want the Holocaust to be remembered and discussed. Let’s continue to affirm the societal importance of educating and ensuring that the meaning and relevance of this watershed event in history is not lost.
Make connections. Ultimately, our goal is to reach young people to build the next generation of champions who will remember this history and tell the story. To do this we need to connect with families and caregivers and ensure that they not only understand the stories their children are hearing, but that their children’s schools are teaching about the Holocaust with proper context and sound instructional strategies.
How then do we start to get it right? We do all of the above, we stay engaged with the world, we keep talking and connecting, and in the words of Holocaust survivor Roman Kent, who was recently interviewed by Mic, we never let ourselves forget that “Ignorance is not an excuse.”
Over the past ten years, I have had the honor of delivering Echoes and Reflections professional development programs to thousands of educators across the United States. During that time, I have seen the differences from state to state with respect to when and how the Holocaust is covered in school or district curriculum; however, my experiences have also taught me that the similarities greatly outweigh the differences. Educators care deeply about teaching the Holocaust and feel a profound responsibility to provide accurate, authentic, and sensitive instruction―instruction that honors the memory of the victims and provides an opportunity for students to think critically about what the Holocaust can teach us about the moral and ethical choices people make and the impact of those choices.
Another striking similarity is the selection of texts that teachers across the country have told me they use in their classrooms―namely, The Diary of Anne Frank, Elie Wiesel’s Night, and John Boyne’s The Boy in the Striped Pajamas. The first two titles have been part of the canon of Holocaust literature for decades, and while there are certainly cautions for how to use these texts effectively, they are the words of those who experienced the events about which they write and show respect for the survivors and the victims. But, let’s talk about that third title.*
The Boy in the Striped Pajamas calls itself a fable―a story of two young boys who meet in a place that most readers understand to be Auschwitz but that the characters do not know as anything other than where they are at a particular moment in time. In fact, the word “Auschwitz” never appears in the text. Soon after the book was published in 2006, Boyne shared in an interview that he was well aware of the complexity of writing about a topic like the Holocaust and was therefore careful not to portray the storyline as anything other than fiction, changing certain aspects of concentration camp history in order to serve the story. Like any fable, there is no expectation that this story be factually accurate; the purpose is to convey universal “truths” and moral lessons. Boyne hoped that his fable would challenge readers―especially young readers―to think about the “fences” that divide groups of people and be inspired to work to dismantle them whenever and wherever possible.
The question that must be asked, however, is whether students are clear that The Boy in the Striped Pajamas is a fable when they begin reading it? This is particularly important when students have an opportunity to self-select texts for independent reading, a practice used in many language arts classrooms. Without adequate framing, students may believe that they are reading a novel based on fact, and walk away with historical inaccuracies in terms of time, place, and events that result in gross misinformation about the Holocaust in general, and Auschwitz specifically.
The Boy in the Striped Pajamas can leave students thinking that being in Auschwitz wasn’t that “bad”―after all, the inmates who walk around in pajamas seem “fine,” and children move around freely and have clandestine meetings at a fence that is not electrified and even allows for crawling underneath. Boyne’s book never reveals or even hints at the constant presence of death that permeated Auschwitz, nor the forced labor, starvation, brutal beatings, and dehumanization. The author’s portrayal of young Bruno’s innocence and naiveté about what was happening in the camp his father directed yards from his home allows the myth that those who were not directly involved can claim innocence.
One can argue that works of fiction set during the Holocaust do not present themselves as attempting to tell the history of the Holocaust; however, a topic as sensitive and tragic as the Holocaust if not presented carefully can disrespect the truth of the experience, lead students to doubt the facts of the Holocaust, or cause confusion. Often when romanticized events compete with factual information, it is the romanticized events that will be remembered. For me, this has been reinforced when adults that I have spoken to do not realize that Chelmno extermination camp had an almost zero survival rate and cite Jane Yolen’s fictional Briar Rose as their source of understanding about this camp. In lieu of historical knowledge, the romanticized story of a young female protagonist escaping from Chelmno became what readers knew (or believed they knew) about the camp. It is critical for readers of Holocaust fiction to have accurate historical knowledge so that they are not confused by the historical inaccuracies often found in fictional accounts of the Holocaust.
It is for all these reasons that at Echoes and Reflections, we do not recommend using this text in teaching. Instead, we encourage teachers to select authentic memoirs or diaries that can resonate with teenage readers while giving them accurate information about the Holocaust.
That being said, I have discussed The Boy in the Striped Pajamas with teachers who use it. They often respond that this is a book that resonates for their students; they are thrilled that students are interested in the story and express empathy toward Bruno and Shmuel. While it is true that we can never truly understand what the victims or survivors experienced or felt, Holocaust fiction can appeal to certain readers whose empathy can be aroused from efforts to imagine themselves in the plot.
In my conversations with teachers, I have asked them how they deconstruct these responses with their students. While all good teachers hope to foster empathy in their students, what exactly can students learn from stepping into the fable-like world of two young boys that leads them to think they understand what happened at Auschwitz? Why does the book engender so much empathy for Bruno? Are students able to consider how they would have felt at the end of the book if only Shmuel had died? Does the story of Bruno and Shmuel add to their understanding of this tragic time in human history? If Elie Wiesel’s Night honors how Jews fought for survival in Auschwitz and The Diary of Anne Frank is a testament to the human spirit, does The Boy in the Striped Pajamas honor the victims and survivors of the Holocaust? Such questioning allows students to think more deeply about the text―how and what they are feeling and for whom.
If educators do ultimately make the choice to teach The Boy in the Striped Pajamas with students, it should be done with the greatest care and preparation. Using primary sources including visual history testimony should always be the first choice of teaching materials as they help students be clear about what happened historically and what did not and could not have happened. In response to queries from teachers about use of the text, Echoes and Reflections recommends that students study the material in our Teacher’s Resource Guide Lesson 5: The “Final Solution.” This will allow students to raise issues and questions about the narrative based on accurate historical knowledge. An activity for helping students analyze fiction about the Holocaust is outlined in Making Connections.
Let’s have a discussion! We invite you to share your experience with this text or others: What literature do you use with students and why? How do you prepare students for reading these texts, and how do you encourage critical analysis of what they have read?
* The focus here is on the text, not the film, even though the commentary here can apply to the film as well. Depiction of the Holocaust in film is a topic that warrants its own discussion.
Deborah Batiste is the Echoes and Reflections Project Director at the Anti-Defamation League (ADL). She resides in Ocean Pines, MD and has facilitated professional development programs for Echoes and Reflections across the United States since 2005.
Tabari Coleman and Esther Hurh are part of the team of Holocaust education professionals that deliver Echoes and Reflections professional development programs nationwide. As educators dedicated to fighting antisemitism and all forms of bias and preparing teachers to deliver accurate and authentic Holocaust education to today’s students, Coleman and Hurh spent two weeks in December 2015 with Echoes and Reflections at Yad Vashem in Jerusalem, Israel, studying with scholars, experts, and fellow educators. In the following writings, they reflect on their personal journeys, share their learning, and consider how to most effectively bring the experience of individuals to the center of Holocaust education in US classrooms.
Tabari Coleman - As I think back to when I first learned about the Holocaust, my memories are mainly of sympathy for all those who died. At the time, I think my teachers thought it was more important for me to be shocked by the deaths, the pictures of piles of bodies, and the enormity of six million Jews perishing during this terrible time. Not once did we consider the individual lives that were lost, or individual stories about people’s parents, children, grandparents, neighbors, or friends.
Since engaging with Echoes and Reflections, I’ve wondered how that history could have been made more relevant in my own life and the lives of our students. As I prepared to come to Jerusalem, friends and colleagues asked why I would come so far to learn about the Holocaust since I’m not Jewish. I was reminded of how valuable it has been in my professional development to meet and hear from Holocaust survivors and how their stories have changed my perspective on this history.
The survivors’ stories are what took me from sympathy to empathy. As we relate to their stories, we see ourselves. I saw my grandparents, my family, someone I loved being mistreated for something as small as their religious identity. Each of us, whether it is because of our race, sexual orientation, socioeconomic background, or religion, can relate to being the “other.” We make the Holocaust relevant for students by highlighting individual stories, bringing an individual face to six million, and allowing our students to understand them not only as victims, but as human beings.
At Yad Vashem, we also examined strategies to help teachers talk about life before the Holocaust, highlighting the activities that students can relate to: going to school, laughing, playing music, and writing. Until, one day it all changed. One day their world stopped and was forever changed. By taking the time to help students understand even one or two individual stories, they have a chance to see themselves. I see that learning as even more valuable than fully understanding all the historical facts and figures. The numbers only tell us part of their stories; the photos, diary entries, poems, and other primary source materials complete the story.
Being in Jerusalem has been powerful on another level, because this sanctuary didn’t exist for the Jewish people in 1933 when most of the world turned a blind eye to their pleas for help. Seeing a community thriving after more than half of its population was killed gives me hope.
Hate, bias, and discrimination are the building blocks to genocide. Educators have a responsibility to ensure the next generation never forgets what happens when oppression goes unchecked.
Esther Hurh – In high school, the Holocaust was another set of paragraphs to read in my textbook. It might as well have been a list of factoids written on the side of a cereal box. I came away with a basic framework about World War II, Hitler, and Nazi Germany. I knew about the murder of six million Jews, and remembered Anne Frank. Now, several decades later, I recognize that the Holocaust, and Holocaust education, is so much more than facts and figures.
The Holocaust is, more than anything, a human story.
When looking at what happened as the Nazi anti-Jewish policy evolved into the establishment of the ghettos and, later, concentration and extermination camps, I ask myself not only about death but also about life. How did Jews live and cope in the face of increasing dehumanization? How was it possible that families could stay physically, emotionally, and mentally intact in the various ghettos, designed explicitly to confine, control, and weaken the prisoners?
As I studied at Yad Vashem to enhance my work with teachers, we thought about how to help students better understand the Holocaust. What moves us, and what will be memorable for them, are the stories of people. It begins before the Holocaust. Learning about people’s lives prior to the war helps us appreciate the transformation and what they lost.
At Yad Vashem, we considered the importance of recognizing emotions that give meaning to these events and therefore to these people. Visual history testimonies communicate how survivors felt about the situation in the words, the tone, and the pace of their voice, and their body language. Margaret Lambert’s testimony helps paint a picture of life before and after 1933.
Diaries can trace the changes in people’s psyche. Dawid Sierakowiak who lived in Lodz and died in the Lodz ghetto wrote at the start of the Nazi invasion of Poland in September 1939: “Long live humor; down with hysteria!” Fast forward to April 15, 1943 in the ghetto: “I feel myself beginning to fall into melancholy. There is really no way out of this for us.”
We also studied inanimate objects and considered how they tell a story of how people reacted in the face of dehumanization and despair. A series of posters found on the walls of the Vilna ghetto advertised theater productions, symphonies, and basketball games, which were attended by many. Incredulous as it may be― to care about anything above the physiological needs― these events brought some respite in their hellish reality. Jews made an effort to find light in the darkness, to stave off despair as much as they could.
Individualizing and therefore humanizing the story is what has connected me to this history. As we spent this week looking more deeply into material that will enhance our Echoes and Reflections professional development programs, I couldn’t help but keep asking questions about how people lived in this upside-down world and, in the same breath, how others could participate or else let it happen.
Students, like me, are curious about more than the numbers and facts. Helping them see the individual stories and consider the moral decisions and dilemmas Jews faced, opens up new perspectives. The Holocaust begins to resonate differently when we see people with full lives impacted in terrible ways, and understand the struggle and the choices people faced in order to survive. Like the individual threads of a tapestry—with their various colors, textures, lengths and thicknesses― these individual and unique stories intertwine to create a larger, richer, more complicated, messy, and confusing narrative that have no pat answers but rather inspire more vexing questions. The stuff of drama. The Human Story.
Tabari Coleman is the Project Director for the A WORLD OF DIFFERENCE® Institute for the Missouri and Southern Illinois regional office of the Anti Defamation League. Esther Hurh is an education program consultant and trainer with 20 years of expertise in civil rights, diversity and inclusion, bullying prevention, and Holocaust Education. She currently resides in Chicago, IL.
There is a lot of hate and fear to go around these days. With the recent attacks in Paris and the larger civil unrest happening across the United States, the current social climate is difficult to comprehend, even for adults. How do we recognize the face of hate and intolerance in 2015? How do we counter acts of violence that rock our foundation to its core? How do the youth of today envision countering such acts?
The current generation of youth must navigate a complex social, economic, and political climate and they often struggle to make sense of the world around them. Technology adds to the complexity. We are in the midst of a technological revolution and the rapid development of digital platforms as extensions of ourselves in the 21st century.
So, the question is, how do we teach the Holocaust to today’s youth? This is an increasingly important question. How we, as adults, educators, mentors, and authority figures, help the youth of today see the nuances of the world, while still being grounded in the history of the past, and the mark of the Holocaust in defining the 20th century. Answering that question is about identifying the personal and the political. It is about showing students a way to see the events of the Holocaust as relevant to their own lives, to a larger historical legacy that we all share and must grapple with. History never lives in a vacuum.
In our partnership with Echoes and Reflections, one of the ways that we seek to help answer these complex questions is through the integration of testimony with the teaching of the history. At USC Shoah Foundation – Institute for Visual History and Education, we see testimony as the key to critically engaging with these complex stories that allow for students to see the relevance of the past to their present. The Institute’s theory of change asserts that when students and teachers work with testimony, they will experience attitude and behavior changes that will make them more likely to contribute to civil society. Our online IWitness program provides students with the tools to explore testimony through a variety of activities that target student’s abilities to think critically, gain multi-media skills, and to deconstruct stereotypes.
A good example of the power of testimony can be seen in the IWitness activity entitled “Kristallnacht.” The activity, which was developed for use with Echoes and Reflections, illustrates a powerful example of anti-Semitism and the systemic cultural violence that marred Europe before World War II. In 1938, Germany unleashed a number of violent acts against the Jewish population across Germany and Austria known as “Kristallnacht” or the “Night of Broken Glass.” This IWitness Information Quest allows students to explore a variety of primary source material, including film footage, photographs, and survivor testimony to make sense of how this event fits within a larger Holocaust history.
As students complete tasks associated with this activity, they are asked to create a word-cloud by the end to demonstrate a personal understanding of the historical information, including a better understanding of anti-Semitism across Europe. Engaging with testimony from someone like H. Henry Sinason, who as an adolescent experienced violence and hatred first hand, allows students to develop empathy for others who are experiencing violence.
By learning about the specificity of the Holocaust through personalized testimony, students can begin to decipher the noise of larger social, political, and cultural events that not only paint the past, but also contribute to current positive social change relevant to their own community and peers. Through participation, we can help students make sense of this current and past landscape. And, we can provide the necessary tools for students to be engaged and to be active participants in countering hate in today’s world.
Dr. Stephen D. Smith is the Executive Director of the USC Shoah Foundation ‐ The Institute for Visual History and Education.
In 1994, the New Jersey Department of Education implemented a mandate that required Holocaust and genocide education for all K-12 students. The legislation was finalized shortly after New Jersey experienced an upsurge in ethnic hate speech and vandalism. Believing that there is a link between violence and ethnic and racial intolerance, the New Jersey legislature determined that teaching the Holocaust and genocide “must be made a priority” if the State’s ethnic, religious, and cultural diversity was to remain one of its strengths.
Dr. Paul B. Winkler has been an instrumental force in guiding New Jersey’s Holocaust education policy since the 1970s. With over 50 years experience as a teacher and administrator, and as the current Executive Director of the New Jersey Commission on Holocaust Education, his leadership has informed the implementation of Holocaust education statewide.
Winkler shares, “I am proud that New Jersey led the way with a well-thought-out approach that will not only lead to a thorough understanding of the history of the Holocaust, but to steps that will ensure that tragedies like the Holocaust will never happen again.”
Since 2005, Winkler has worked closely with Echoes and Reflections to offer professional development opportunities to educators implementing this mandate. “Echoes and Reflections is an outstanding professional development program and that is why we have gone out of our way to recommend that schools and programs in New Jersey utilize it,” Winkler shares. “Our teachers use it because it is an incredibly good resource and provides educators excellent guidance and value.”
The Role of Educators
As a strong proponent of the impact education can have on students, Winkler shares that, in the case of the Holocaust, it is important that teachers consider more than the history, the knowledge, and the facts. “In Western society, we have always believed that education, particularly universal education, is the answer to most of the world’s problems. But, the perpetrators of the Holocaust were highly educated people with expansive knowledge. Engineers designed the crematoria; doctors prepared and implemented the experiments. How was this possible?” And, what does that mean about the role of education and the role of teachers?
Winkler suggests that Holocaust education requires educators to consider deeply the way they teach and how they choose to present information. The Holocaust is unlike other subjects in that it requires teachers to take a particularly active role in developing students’ critical thinking skills that will enable them to identify and analyze human nature and behavior.
Understanding that genocide is “a consequence of prejudice and discrimination” is central, according to Winkler. “The issues of moral dilemma and conscience have a profound impact on life.” Examining these subjects highlights the personal responsibility that each citizen bears to fight antisemitism, racism, and all forms of bigotry and hatred wherever and whenever it happens.
According to Winkler, the Holocaust raises many questions that inform students’ behavior in the world: “What is our individual responsibility? If we see something evil, should we report it? What if reporting it would endanger your job or personal safety? What is our responsibility as a nation? Are we collectively tasked with speaking out against persecution and injustice in our communities? What about injustice in other parts of the world?”
Winkler highlights the power in asking these questions and considers the impact of this line of questioning the most important lesson for students when studying the Holocaust. As students confront these and many other difficult questions it becomes clear how individual choices have an impact on other people and one’s broader context.
The New Jersey mandate to teach Holocaust and genocide education is a strong statement about the value of teaching respect and building strong communities. It encourages a “depth of conscience” in students that ultimately highlights one’s personal responsibility to combat prejudice of any sort. With the Commission emphasizing the importance that students grasp the consequences of ignoring those who hate, Winkler feels that Holocaust education will play a central role in encouraging awareness in students.
“The Holocaust remains one of the most disturbing and horrific events of all time…” Winkler adds. “If we are to ensure that it is never repeated, we must understand how the Holocaust happened in the first place, and spend time thinking through what these lessons can teach us about our lives today.”
The late Dr. Paul B. Winkler served as the Executive Director of The Commission on Holocaust Education in New Jersey. Winkler was formally involved in Holocaust, genocide, and prejudice reduction education since 1974.
A new statewide initiative is being implemented in Pennsylvania that encourages educators to integrate Holocaust education into their curriculum. Act 70 provides, “Children with an understanding of the importance of the protection of human rights and the potential consequences of unchecked ignorance, discrimination and persecution.” Pennsylvania has determined that, “It is a matter of high priority that children in this Commonwealth be educated concerning the Holocaust, genocide, and other human rights violations.”
Randi Boyette, Associate Regional Director of the Anti-Defamation League’s Philadelphia Regional Office, and Cynthia Murphy, Director of Curriculum, Technology, and Resources at Seneca Highlands Intermediate Unit 9 (IU9), talk about Pennsylvania’s efforts to prioritize Holocaust education through Act 70.
Enacting Act 70
As a convener of the Regional Consortium of Holocaust Educators in Greater Philadelphia, and consultant on the Act 70 Implementation Committee, Boyette shares, “The Department of Education has made a strong commitment to increase Holocaust, genocide, and human rights violations education in Pennsylvania… Act 70 is the document that says, ‘We think it is important to teach about the Holocaust, this is why, and we at the Department of Education are going to help you do it.’”
Pennsylvania consulted experts from across the country in the development of Act 70. Dr. Kori Street, Director of Education at USC Shoah Foundation, joined Boyette, along with representatives from the United States Holocaust Memorial and Museum, National Catholic Center for Holocaust Education, and more.
Murphy works with educators in fourteen districts in Pennsylvania and is responsible for facilitating and providing professional development for teachers and administrators. In implementing Act 70 she shares that, “As educators, we have the responsibility to teach the Holocaust in a thoughtful, purposeful, and safe way for our kids. We have that opportunity, that obligation.”
Why Teach the Holocaust?
“Holocaust education is so linked to character education, civic engagement, and the kind of people students are – or can be,” Boyette shares. “That is the power of Holocaust education. It engages students intellectually while also appealing to their hearts.” Murphy echoes that this is best achieved when strong pedagogy is coupled with compelling material. “When our teachers have a good understanding, our students get a good understanding. It is our responsibility to make sure that they know what happened in the past, and that teachers use this material in a way that fosters empathy.”
Holocaust education presents the unique opportunity to contemplate hard questions about human nature, and challenges students to consider their own choices while learning about an important period in history.
Key Components of Comprehensive Holocaust Education
Act 70 outlines curriculum guidelines to teach the Holocaust effectively to students. “Echoes and Reflections, along with IWitness, are excellent examples of resources that meet the Act 70 guidelines in terms of its pedagogy. The Pennsylvania Department of Education sees Echoes and Reflections as a wonderful partner in offering teacher training programs,” Boyette shares.
Act 70 encourages the inclusion of the following subjects where appropriate in instruction:
- Discuss the breadth of the history of the Holocaust, including the Third Reich dictatorship, concentration camp system, persecution of Jews and non-Jews, Jewish and non-Jewish resistance, and Post World War II trials.
- Include the definition, history, response, and actions taken in the face of genocide, including the Holocaust and any other genocide perpetrated against humanity.
- Discussion of human rights violations, antisemitism, racism, and the abridgment of civil rights.
“I think Echoes and Reflections is going to make it easier for Pennsylvania teachers to be compliant with Act 70,” says Boyette. “It is crafted to keep the focus on the lives of the victims and not the perpetrators, and it contextualizes the history while complying with Common Core.” Resources in Lesson Components on the Echoes and Reflections website relate directly to the guidelines in Act 70.
Examining the Holocaust challenges students to consider difficult questions. “How did people stand by and watch?” Murphy asks. “Echoes and Reflections is so rich with primary sources that it makes you think and wonder about why people made the choices they made. Listening to survivor testimony and hearing their stories is really impactful to students as well as teachers. You can’t put yourself in their place but it’s a question that will challenge kids to really think. What is the level of responsibility for people who knew and how do you determine the difference between guilt and blame?”
Professional Development in Pennsylvania
The Pennsylvania Department of Education has added Holocaust education resources to their website and will be offering professional development opportunities for educators statewide.
Echoes and Reflections is hosting 18 professional development programs in Pennsylvania in October and November 2015. Teachers will learn about the requirements of Act 70 along with effective teaching strategies to help students understand what happened during the Holocaust, why it happened, and how it relates to different issues they face today.
Cynthia Murphy is the Director of Curriculum, Technology, and Resources at Seneca Highlands Intermediate Unit 9 (IU9), in rural northwestern Pennsylvania. Randi Boyette is the Associate Regional Director for the Anti-Defamation League’s Philadelphia Regional Office.
There were 937 passengers on the MS St. Louis, many of whom were Jewish refugees escaping the turmoil of Nazi, Germany. Scott Miller, a research historian, educator, and author at the US Holocaust Memorial Museum, along with colleague Sarah Ogilvie, in 1995 found themselves intrigued by the question, ‘What happened to those 937 passengers?’
The St. Louis has come to symbolize American inaction and the threatening consequences of being a bystander. Asylum seekers petitioned for the right to disembark in Cuba and then were denied entry to the United States and Canada. After sailing close to the shores of Miami Beach, the St. Louis was officially turned back and passengers were forced to return to Europe, much of which was already under Nazi domination.
The story of the voyage is well documented and it had long been assumed that the majority of St. Louis passengers perished at the hands of the Nazis. Miller and Ogilvie wanted to know more and in posing the question embarked on what became a decade of research and detective work.
Miller has joined Echoes and Reflections at the Charlotte and Jacques Wolf Conference for the past eight years. This unique weeklong professional development opportunity, made possible by the generosity of Charlotte and Jacque Wolf and Dana and Yossie Hollander, brings an exclusive group of secondary educators from across the country together for an in-depth program to learn effective teaching strategies from Holocaust and genocide experts, authors of Holocaust literature, survivors, and other witnesses. Miller offers a captivating presentation in which shares the journey he and Ogilvie took in tracing the stories of the 937 St. Louis passengers inviting educators to join him in unraveling the hidden truth behind what happened to everyone that was aboard the St. Louis.
“I love it! I absolutely love the opportunity to speak with teachers,” Miller said when asked about his upcoming presentation at the Wolf Conference. “Many of the teachers are at the beginning stages of their career and everyone is so full of energy and eager to learn. Its great! We have very diverse participants and everyone is learning to teach the Holocaust.”
In focusing on the passengers and the human experience, Miller’s telling of the St. Louis story emphasizes the reality and the consequences. “It shows that there are real consequences on individual people and their lives when ships are sent back. Focusing on the individual stories brings a valuable perspective. History is about individuals and that is something that is very much a cornerstone of the work that Echoes and Reflections does and why my work fits so well with what educators are learning at the Wolf Conference. History is more than kings and government. In terms of talking with students, I would hope it’s valuable because it’s the detective work that makes history fun and more hands on. This research was about making home visits, going through cemeteries, looking at old telephone books…”
Miller’s presentation about the St. Louis at the Wolf Conference helps teachers think about these moments in history critically. “We all want to make what we teach relevant. Being that we’re in the middle of a lot of refugee crises right now across the globe and with the story of the St. Louis being so obviously about refugees, it’s a fantastic opportunity.”
Miller emphasizes, however, that his presentation is, “Not a history lecture. I tell the story of how we found out what became of them with a PowerPoint that includes photos of all the people involved... Telling the story of what happened makes the story whole again.”
Using a short video of a St. Louis passenger who survived, Miller models teaching through exploration and takes his audience on a journey. The video is of an older woman who was on the voyage with her brother, newly wed husband, and parents but at the end of the war, she was the only survivor. She talks to the camera about living through forced labor in a munitions factory where she said she sabotaged the war effort by making faulty products. “We filmed her in the US. She passed away at age 90.”
Educators attending the Wolf Conference always have a lot of questions. Miller said, “People want to know how the survivors we tracked down in the US felt about being here after knowing that the US had betrayed them the first time? The answer is not that different from most refugees, but with a bit of a bitter twist. In the end, they feel very grateful for having the chance to be here. Participants also ask what people did once they were here, what kinds of jobs they found, and whether they had families.”
“Questions always come up about Roosevelt and his relationship to the Jews. I always emphasize that things have to be looked at in context and consider the politics of the time. Roosevelt did not do enough to rescue Jews. And, just like today, in the choices our leaders are making, we consider the humanitarian interest versus the political interest. I try not to say things explicitly, which I hope is a take-away. The St. Louis is a relevant story and one of the reasons we wanted to do this detective work is because the lessons are still so applicable in our world today.”
The USC Shoah Foundation offers an IWitness Activity entitled, “The Voyage of the St. Louis: From Hope to Despair,” that features testimonies from survivors who were children on the ship and is an excellent complement to Miller’s work and Echoes and Reflections content.
Scott Miller started working with the US Holocaust Memorial Museum in 1989, four years before it opened to the public. He was research historian for the museum’s Wexner Learning Center and then became program coordinator for its Research Institute. In 2001, he was appointed director of the Benjamin and Vladka Meed Registry of Jewish Holocaust Survivors. He also taught Jewish history at the American University in Washington DC and co-edited The Nazis’ Last Victims: The Holocaust in Hungary.
In 2006, Miller coauthored a book with Sarah Ogilvie entitled, Refuge Denied — The St. Louis Passengers and the Holocaust. The product of ten years of research, the book traced the lives of the St. Louis passengers.
The posters (each 24’x 36’), feature the words and experiences of Holocaust survivor and memoirist Elie Wiesel, Holocaust survivor Kurt Messerschmidt, and Anne Frank rescuer, Miep Gies. Each promotes meaningful conversation and reflection in the classroom and inspires students with powerful human stories of the Holocaust that can continue to guide and inform their steps forward.
To support you in these efforts, we have also compiled several suggested classroom activities from teachers in our network that may be of use and interest.
Order your set today at no cost!
Please note: In order to reach the maximum number of teachers with this limited opportunity, we are only able to provide one poster set per teacher. Additionally, we are only able to send poster sets to US addresses.