We want to believe an attack on Jewish people worshipping in their synagogue is supposed to be a part of history, at least as far back as the Holocaust and on another continent. But, the Tree of Life shooting caused nightmarish memories to resurface and shook Pittsburgh’s residents, especially the city’s Holocaust survivors and their families. Pittsburgh is a city of neighborhoods and communities filled with diverse ethnic groups, religious beliefs, and immigrants from nearly every nation. Residents may argue over the best recipe for pierogis or which Penguin player is the most valuable, but working together for the sake of Pittsburgh binds its residents into one group. Pittsburgh came together before the Tree of Life tragedy, and Pittsburgh has not allowed the tragedy to change its fundamental identity.
Leading up to the first anniversary of the shooting, delicate questions were raised. How does a community mark this date? Nearly thirty different events were planned to commemorate the victims. Some of the events were private – for the victims and their families; for the specific congregations that worship at Tree of Life. Yet disagreements did arise. Wanting to honor the memories of the victims, some people insisted that politics be completely removed from any speeches or comments made during memorial services while others felt that this was impossible, under the circumstances. Agreement was reached on the overall goal: “Remember; Repair; Together” to prevent a similar tragedy in another time or place and to heal as a community.
One year after the Tree of Life shooting our work as Holocaust educators carries increased significance. With the fading memories of the Holocaust and the rise in global antisemitism, educating our students, and, hopefully, the broader community, is our most important tool for shaping a future of tolerance, acceptance, and understanding. As a facilitator for Echoes & Reflections, I am sent to a variety of educational sites. Each group of educators is a product of their own upbringing, their political views, the expectations of the community within which they teach, and the laws of their state. I cannot assume that in six hours of a program I can correct all misconceptions about this history. At the same time, I must reassure those educators that neither can they correct all the misinterpretations that their students believe. We are human, and changing another person’s thinking and understanding takes practice, empathy, and patience.
Hope for a more tolerant and accepting world grows when school administrators and teachers recognize issues within their buildings. Beginning with the 2015-2016 school year, the Act 70 Mandate for Holocaust and Genocide Education was implemented in Pennsylvania. Other states have enacted or are considering similar mandates. As Holocaust educators, this should fill our hearts with joy. At the same time, it should give us pause. Demanding that an individual only mention the words “Holocaust” and “genocide” is ineffective. Handing an educator a curriculum guide that includes a Holocaust lesson or unit does not mean that the educator is informed or prepared to tackle such a complex topic. The rise of antisemitic comments, information, and behaviors in this country and around the world make it clear that not all students, their families, or our fellow educators will accept the facts and welcome the discussions. Administrators and state education officials must provide the designated teacher with emotional support, professional development, and properly vetted resources. When parents, guardians, or community members question or criticize the curriculum, the administration must be prepared to defend vehemently and concisely the reasoning behind the lesson.
Educating people of all ages and situations in life is the best tool we have for fixing the misinformation, misunderstanding, and misrepresentation that have become facts in the minds of a significant number of people. We educators work diligently in our classrooms to create informed and compassionate individuals, and this is valuable and necessary work. But we also recognize that our students’ actions and thoughts are shaped and fueled by their home environment. Family members, religious leaders, and friends all wield power over our student's vision of the world and their definition of “them.” Holocaust and genocide education must reach all members of society if anything is to change. This education includes recognizing and analyzing the propaganda and deliberate lies spread by selfish, fearful, or angry groups and individuals. This education must help to uncover the events and reasons that have encouraged hatred and distrust. Educators often carry the burden of providing a safe environment for students to discuss what they have heard at home or within their communities. At the same time, we educators sometimes think we know and understand but do not always recognize our own blurred vision of facts. If we are to help in preserving and protecting democratic values and institutions, then we must continue to educate ourselves and recognize exactly what we say and do in the classrooms, the faculty rooms, the meeting rooms, and in the world at large. We must continue to help each other to make a positive difference to create a more just world and to prevent future tragedies from occurring.
About the author: Lynne Rosenbaum Ravas retired from teaching and began presenting with the Holocaust Center of Pittsburgh's Generations Program. In addition to serving as a facilitator for Echoes & Reflections, she volunteers with the Federal Executive Board's Hate Crimes Working Group and other organizations in the area.
I am fortunate to be able to teach a semester-long senior level Holocaust Studies elective. I teach in a small rural school; thus, most if not every student who elects to take my course had me as their Civics or U.S. History teacher. On day one of the class, I am upfront with what students can expect, or, not expect. They should not expect Holocaust Studies to be the same as my previous two courses. There are no simulations, games, or any of the other multitude of means I typically use to engage students. Students are not going to “pretend” to be in Auschwitz. They aren’t going to build “models” of a concentration camp or wear the Star of David on their clothes to “simulate” what it was like being a Jew in the ghetto. I set the tone for what students should expect: they should expect deep and meaningful learning about a period of history that may upset them and will likely leave them with more questions than I can answer.
My Holocaust Studies course is a relatively new addition to our school’s History Department, and while it is vastly different from my other courses, it continues to evolve. Upon receiving permission to institute the Holocaust course I was advised of the vast teaching resources offered by Echoes & Reflections. Creating a curriculum map was simple: Echoes had already laid out a scope and sequence via their lessons. They had handouts, videos, survivor testimonies, lists of questions to ask, and much, much more. However, despite my good intentions, as a novice Holocaust instructor, I tended to initially focus on the horrors.
In 2018 I was fortunate to be selected as one of 20 United States educators for the Echoes & Reflections inaugural Journey through Poland with Yad Vashem, visiting Holocaust-related sites, during the summer of that year. During our visit to the Galicia Jewish Museum in Krakow I heard something I will never forget as an educator. The Director of the museum advised us that many educators focus on the “car accident” of the Holocaust; in other words - they start with the gas chambers. If we stumble upon an accident scene, what draws our attention are the mangled vehicles, the injuries, and the possible deaths; the Holocaust is no different. What draws attention is often the carnage in and of itself. He iterated that car accidents have a history; something led to the accident. There are stories involved. Again, the Holocaust is the same. The story does not begin in the forest outside Vilna, in the gas chambers of Auschwitz or Treblinka, or in the gas vans of Chelmno - the story is complex and involves human beings with a rich history and culture. It involves perpetrators who made choices, that led to one of the, if not the largest genocide in recorded human history. It involves millions of stories - not all of which can be told in a semester-long course.
After my trip to Poland and visits to sites such as the former Warsaw and Lodz Ghettos, sites of mass graves of Jews murdered by the SS, Chelmno, Treblinka, and Auschwitz, I was invigorated to vastly improve my Holocaust course. I felt a sense of responsibility to ensure I was honoring the victims and survivors alike and took several steps to alter my course. An initial change was to the first unit of study which now focuses entirely on pre-war Jewish life, an aspect completely missing from my previous classes. Further, I amassed a library of non-fiction books written by or telling the stories of survivors. I did this through grants and a Donors Choose campaign. Students are tasked with choosing a book to read and sharing the story with their classmates. While Elie Wiesel’s Night is a masterpiece, there are countless other stories written by survivors, giving different perspectives on the multitude of aspects of the Holocaust. I also include an activity that I was blessed to do for my Poland trip. Each student chooses a victim of the Holocaust, does research, and tells their story to the class, in a sense, providing the victims with a eulogy. I was able to do this for Jewish football player Eddie Hammel as we stood next to Crematorium II in Auschwitz-Birkenau.
Holocaust education remains extremely vital. While it is definitely a means to memorialize the victims and thwart Holocaust denial and distortion, it is much more. It is a study of choices, of human resolve and responsibility to others, and a case study of hatred and its consequences. Unfortunately, antisemitism remains prevalent in our society, manifesting itself last fall at the Tree of Life Synagogue Attack in Pittsburgh, the largest mass shooting on a Jewish community in the U.S. Further, racist and discriminatory choices are still being made in today’s world that denigrate and segregate others, and at times, lead to acts of violence.
Thankfully, many states realize the importance of Holocaust education. Twelve states require it to be taught in their public schools, while a dozen other states have bills pending in their legislatures. However, it should not take a state mandate to realize its significance. I implore you, as a teacher, to truly reflect on teaching the subject. Are you focusing just on the “car accident?” Are you asking students to take the perspective of a survivor or victim? Are you simulating anything at all? Are you doing your due diligence and taking the responsibility to ensure Holocaust education is handled in a respectful, proper manner? Teaching about the Holocaust can be challenging for educators, but thankfully, there are programs and resources that exist to support teachers in tackling this important and complex topic.
About the author: Dr. Joe Harmon is a Civics, U.S. History, and Holocaust Studies teacher at Redbank Valley High School in New Bethlehem, PA where he has taught for the last 15 years. He is currently on the Educator Advisory Committee for Echoes & Reflections and is the 2018 Pittsburgh Holocaust Center's Educator of the Year.
Is it possible to teach respect for racial and religious differences?
This is a question I hear a lot from teachers who are committed to social justice but frustrated by mounting evidence of blunt and sometimes deadly prejudice. ADL recently confirmed that since 2016 antisemitism has dramatically increased in the U.S. and abroad. The Southern Poverty Law Center (SLPC) reports, “a surge of incidents involving racial slurs and symbols, bigotry and the harassment of minority children in the nation’s schools.”
It’s a fair question, and a rational one. Does classroom instruction on racial and religious tolerance make any difference at a time when intolerance is on the rise?
It does, and scholars have documented that studying the Holocaust and racial equality cultivates respect for diversity and fortifies democratic ideals. Teaching about the Holocaust is one of the most powerful ways to help young people understand the dangers of unchecked biases, and how, even in modern, democratic societies, these biases can escalate to catastrophic proportions.
In fact, the nation’s first program of anti-bias education was developed during World War II to “inoculate” American youth against Nazism. As one teacher insisted in 1941, “The most vital program of our country today and one, therefore, especially important to our schools is the promotion of the doctrine of tolerance as a means of knitting our nation into one closely integrated unit.” Scholars including the anthropologists Franz Boas, Ruth Benedict, and Margaret Mead developed K-12 curricula—including comic books and animated films—designed to teach students that Judaism was a religion, not a race, and that there was no such thing as racial superiority.
Figure 1 An image from The Races of Mankind, by anthropologists Ruth Benedict and Gene Weltfish, in 1944. Anthropologists during World War II believed that teaching the scientific definition of race would undermine Nazi racial doctrines and fortify American democracy.
Times of crisis, like World War II, force educators and politicians to recognize that unchecked bias is a direct threat to American democracy. That is why antiracist education became so popular during World War II, as I document in my book, Color in the Classroom: How American Schools Taught Race, 1900-1954.
It’s also why anti-bias education is such a hot topic today. Anti-bias education is designed to address prejudices including racial, religious, ethnic, gender, sexuality, social class, and immigration status. Teaching young people to identify and resist biased attitudes usually includes a study of historical events where small prejudices grew into acts of discrimination, which, in some cases, escalated into state-sponsored violence and genocide. The Pyramid of Hate found in Echoes & Reflections offers students a graphic representation of this danger.
As the Director of the Holocaust, Genocide, and Human Rights Education Project at Montclair State University (MSU), I have seen interest in our anti-bias programs surge since 2016. Our Holocaust education workshops fill up with a diverse group of people including not only K-12 teachers, but also school administrators and college students. Other human rights programs such as Native American environmental justice and support for Lesbian, Gay, Bisexual, Transgender, and Queer (LGTBQ) students are also popular. Educators are ready to teach lessons emphasizing respect for diversity and equality—what they need is more support.
This is where higher education has a vital role to play. American colleges and universities can support stronger and more robust anti-bias education in our K-12 schools. The question is, how?
First, universities can host professional development workshops such as Echoes & Reflections for K-12 educators and student teachers, including alumni. These workshops offer hands-on training in how to teach about the Holocaust—a topic that many K-12 teachers are nervous or unprepared to talk about. Participants gain access to online teaching materials including primary historical documents, photographs, interactive maps, and survivor testimony and are provided with models of how to incorporate these texts into effective lessons. Special thematic workshops on topics like antisemitism or immigration help teachers make direct connections between the Holocaust and current events. At MSU, we find that blended workshops with K-12 educators and student teachers create especially dynamic spaces. What is more, when a prominent university hosts a social justice education workshop for local teachers, it signifies to the broader public scholarly support for anti-bias education.
Second, scholars and university administrators can advocate for legislation requiring anti-bias education in public schools. New Jersey is a leader in this area. In 1994 state legislators mandated education on the Holocaust and genocide. Earlier this spring, New Jersey passed a law requiring instruction on Lesbian, Gay, Bisexual, and Transgender social, political, and economic contributions. These laws provide critical support for anti-bias education in public schools, especially in communities where such lessons may be seen as controversial. In New Jersey, teachers can point to state law and continue the hard work of teaching children to understand and respect one another’s differences. The New Jersey Commission on Holocaust Education coordinates anti-bias education through a network of centers located the state’s public and private colleges and universities. Despite New Jersey’s success as a leader in anti-bias education, few other states have similar structures in place. If more states required and supported anti-bias education, it would expand training, resources, and support for K-12 teachers.
Figure 2 A Human Rights Education Intern at Montclair State University teaches about the Syrian refugee crisis to local middle school students.
Third, universities can mobilize our greatest resource to promote anti-bias education—our amazing students. MSU hosts a Human Rights Education Internship, where undergraduate students can apply to train as professional human rights educators. Interns select a specific human rights issue and spend a semester learning about human rights law, researching their selected topic, developing an effective lesson on it for a secondary school audience, and then teaching it in a local school. This spring we hosted a “Human Rights University for a Day” at Montclair High School, where interns taught lessons on Holocaust denial, the gender wage gap, juvenile incarceration, school segregation, religious tolerance, the Central American refugee crisis, the healthcare crisis in Venezuela, child labor, and colorism. The internship serves two purposes—first, it allows undergraduate students to train as human rights educators, skills they will carry with them into their future professions. Second, the internship sends undergraduate students as human rights education ambassadors into local public schools, where they not only teach about important subjects that are not necessarily part of the regular curriculum, but where they also model what it looks like to be an engaged, socially conscious college student. Put plainly, human rights education interns inspire youth to go to college! The results are inspiring for both our interns and the high school students they meet, and help our university forge new relationships with our local community.
Is it possible to teach respect for racial and religious differences in K-12 schools? The answer is yes, but our teachers need more help and American colleges and universities are uniquely positioned to provide it.
About the Author: Dr. Zoë Burkholder is an Associate Professor of Educational Foundations at Montclair State University, where she serves as Director of the Holocaust, Genocide, and Human Rights Education Project (On Facebook: @MSUHumanRights). She is the author of Color in the Classroom: How American Schools Taught Race, 1900-1954 (Oxford University Press, 2011). She may be contacted at email@example.com
This article originally appeared in Education Week
The Holocaust is ancient history for many students
On May 2, Holocaust Remembrance Day (or Yom HaShoah), we remember the millions of Jewish and other victims killed during the murderous Nazi reign in Germany. Sadly, we only need to consider the shooting at a synagogue this past Saturday in Poway, Calif., to understand the importance of using classroom time to educate and reflect on this horrific period in history.
Not even two months ago, a photo showing students making a Nazi salute over a swastika made of Solo cups at a weekend party garnered extensive news coverage. This image came on the heels of another viral photo of a group of laughing young men who appeared to make the Nazi salute prior to a school dance. Swirling around these events have been Jewish cemetery desecrations, hate-filled graffiti, and even swastikas drawn in blood. Amid it all, we still grieve for the Jewish congregants shot dead at the Tree of Life synagogue in Pittsburgh last fall—and now Poway.
I am sure many have felt as I do: What is happening? What can I do about it? On an intellectual level, I know this is not new—hatred, violence, and targeting of the "other" have always been with us. The acts of violence may ebb, but these feelings are always there.
On a professional level, having spent the better part of 25 years working in anti-bias and Holocaust education, I feel some sense of personal failure. I know these incidents of antisemitism and other forms of hatred do not reflect the values and beliefs of the majority of people, but I can't help but question if the work I have done has mattered.
I recall my former colleague who would say that the work to counter hatred, antisemitism, and racism could sometimes feel like having a tiny pink Baskin-Robbins sample spoon, trying to chip away at a mountain of mistrust, fear, anger, ignorance, resentment, and downright apathy. She didn't use this analogy to discourage, but to inspire: If we all worked together, even with the smallest of tools, we could get there.
I've always framed my work, as many educators do, in three phases of impact: What do we need to know about an issue or topic, why should we care, and how can we act to make a positive difference? Or, in more poetic words, how do we inform the head, move the heart, and motivate the hands?
For those teaching the Holocaust, these three concepts could not be more vital and interdependent. What do we want students to know about this history? If you want to understand the why and how this genocide could have happened, you need a foundation of the what. The Echoes & Reflections Partners toiled for a year to distill the core historical content that now forms our 10 classroom units. Our goal was—and is—to guide teachers to build this essential knowledge with their students and to ask those critical questions of why and how at every step.
But knowing isn't enough; students have to care. The Holocaust is practically ancient history for many young people, and, for the majority of people in the United States, it is not their history. It's remote, it happened somewhere else, and it's over. This is where we must teach about the Holocaust as a human story. We should bring this knowledge to life through the integration of visual history testimonies and primary sources. We want young people to see, listen, and come to know that these were real people who had desires, dreams, hopes, and lives that were just waiting to be lived.
I could never guarantee that students who watched a testimony of a survivor describing his arrival at Auschwitz or read a poem by a girl left alone in the Lodz ghetto would reject the Solo Cup swastika game. But maybe, just maybe, they would make a different decision in that moment.
Which brings us to action. How do we create and inspire a sense of personal agency so that in the face of hatred or antisemitism—or when anyone is excluded or "othered"—we don't just walk away or swipe the screen?
When I began my work in this field, this step used to be primarily about an in-person response: Will you speak up if someone is being taunted? Will you call out an antisemitic comment or joke?
Today, for most adolescents, these moral choice moments are experienced online and at lightning speed. Does this make it easier or harder to speak (or type) out? Does it fuel a level of insensitivity to these issues that carries over to real-life choices and decisions? Does an intervention online have more or less power to impact the person who is being offensive?
These are the questions I have been wrestling with these past few months. On Yom HaShoah, this sacred day of remembrance for all those who perished during the Holocaust, I hope to start to find some answers. I will work to learn more about the experiences and perspectives of the adolescents in our country and what is driving some of them to engage in or ignore hurtful behavior—and how can we inspire more to stand up.
And I encourage everyone, not just educators, to do the same. At a time when it feels so hard to have these tough conversations, isn't it that much more important that we try? If we want our children to care, we must first care enough to listen to them.
About the author: Lindsay J. Friedman is the Managing Director of Echoes & Reflections. Previously, she served as the national director of the ADL's A World of Difference Institute.
As we enter Genocide Awareness month in April, we offer our community an inside perspective on how to approach the important, yet challenging subject of the Holocaust in the classroom. Seasoned Echoes & Reflections teacher Lori Fulton, English 11 & Technical Reading and Writing instructor at Mattawan High School in Mattawan, MI, lends her perspective and approach to inspire students with these lessons from history to prevent future acts of hate.
Why do you feel it is necessary to teach about the Holocaust?
Teaching students about the Holocaust should be the responsibility of instructors in all secondary schools. As a high school English teacher, I am amazed at how little my students know about this subject. Sure, they know a little about Hitler and gas chambers, but they have no idea how the Versailles Treaty connects to the Nazis, most of my juniors assume all the death camps were in Germany, and none are aware of the 10 Stages leading to genocide.
More importantly, the Holocaust requires studying to prevent genocide from happening again. We are raising a generation of students who will one day rule the world. They are subjected to the constant noise of social media, which unfortunately at times, is accompanied by hate speech. They all have a sort of cyber-courage that makes them vulnerable to saying things online they would never say to anyone in person. As a result, there is almost a sense of acceptance of anything online. With that potentially comes the notion of denying the Holocaust, something that must be addressed as wrong and dangerous.
We live in a world where words breed hate, not just on the internet but from the mouths of our politicians. We see vandals desecrating Jewish cemeteries and tagging buildings with swastikas, as well as Americans in parades wearing Nazi-like uniforms; we hear of news of a person going into a synagogue and killing innocent worshippers. Our students see and hear all of this and need to know that hate didn't end or begin with the events of World War II.
Why should I teach the Holocaust? If I don't, who will? Who will provide students with the resources, the knowledge, and the ability to help them make up their own minds about that horrific time in world history? It is my duty and my desire to help students realize genocide can happen again and, as the next generation of Americans, they must do everything in their power to stop it.
What are some recommended strategies for teaching such a sensitive theme? How do you approach this important yet complex topic with your students?
We must approach the subject of the Holocaust with students in a sensitive manner to help them understand, remember, and hopefully eliminate future genocides. This means sharing the stories of those who faced life-and-death situations simply because of who they were. We cannot replicate their experiences through simulations, but we can learn from the experiences of others.
I start by introducing the idea of antisemitism. From there, we study pre-war Jewry, the Treaty of Versailles, then how Hitler rose to power, steps leading to genocide, the Final Solution, resistance, liberation, and what happened to European Jews following WWII.
Furthermore, personal stories are essential ingredients in the teaching of the Holocaust. The testimonies on the Echoes & Reflection's website and USC Shoah Foundations’ IWitness powerfully say what I cannot say.
Holocaust Films, as well as literature, are also great tools to reel in my students. Most of them are visual learners, so having new resources available to meet their learning styles is important to teach this complex subject.
I have traditionally shown Schindler’s List when teaching about the Holocaust. I cannot think of a better movie for my juniors to really set the stage for deeper learning and truly connecting to the story of Schindler and the Jews he saved. We discuss many questions that arise from the film: Who else is considered “Righteous Among the Nations” in the eyes of Yad Vashem--and what does that mean? What would have happened if Schindler's ultimate objective to save Jews was discovered? What happened to the survivors after liberation? Would I have the courage to save someone if it meant my possible death?
Finally, I take my juniors to the Holocaust Memorial Center and Museum in Farmington Hills, Michigan. For some of them, they have never been much farther than the next town over. A docent takes us through the museum to study the artifacts, as well as (again) the stories of individuals. This comes to the penultimate point of the unit where a survivor speaks to my students about his or her experience. This is life-changing for my students. Many are in tears by the end of the survivor's story.
If students are emotionally drawn into this experience, I feel I've done my job. They have seen a bigger picture of the Holocaust and genocide than they have ever seen before. History has come alive for them, but more importantly, they have come full circle in their learning experience. Most of my students will say the unit is the one they will never forget and graduates who return to visit express similar sentiments.
What specific resources would you especially like to highlight that support you in teaching about the Holocaust?
After spending several weeks last summer in Jerusalem as part of Echoes & Reflections Advanced Learning Seminar at Yad Vashem, I have gained deeper insight into resources that can support classroom instruction on the Holocaust. These include:
- Echoes & Reflections’ new timeline helps show the events leading up to when the Nazis came to power, as well as what happened as a result of it.
- Echoes & Reflections’ companion resource for Schindler's List, which includes survivor testimony, new handouts on historical context, and a series of discussion questions and writing prompts add to the unit and unpacking the film.
- The ADL Global 100 of Anti-Semitism. Students are shocked by the percentages of people with antisemitic attitudes in countries around the world. They simply cannot fathom the numbers. It also brings to light that hate still exists around the world.
Nothing, however, is more important than the testimonies of survivors as far as I'm concerned. Their recollections bring a perspective nothing else can-- not books, not films, not internet sources. The pathos of survivors’ experiences motivates my students to keep learning. Overall, the resources available from Echoes & Reflections and their Partners help enhance my unit on the Holocaust and genocide, making it relevant and inspiring to my high school juniors.
My mother used to enjoy telling everyone that when I came home from my first day of school, I told her I was going to be a teacher. That was 1959. I never changed my mind. I never wanted to be anything else. My journey began by teaching anyone who would humor me—siblings, cousins, kids in the neighborhood—anyone who let me practice my craft with a piece of chalk and a sidewalk, and in time, a real chalkboard. Funny that now, at the end of my career, those memories should come flooding back. It would make more sense to think back to 1975 when I did finally achieve my childhood dream and become a teacher, but clearly that was just one of the many milestones in my career; the journey began long before that and never ended.
That’s the way it is with most teachers; it is in our DNA. We plan, rehearse, and perform several shows a day, thriving on the energy of our audience, hopefully seeing questions form in invisible bubbles above our students’ heads as they ponder what they are hearing and seeing, always looking for an opportunity to go just a bit deeper, and convince those who would often prefer to be somewhere else, doing almost anything else, that this—whatever this is—is exciting and important. We adapt our material to meet a range of skill levels and look for any opportunity to infuse creativity and revise our lessons based on what is on students’ minds and what is happening around them. For me, nothing was more energizing and exciting than introducing young teens to the power of literature. To watch students explore the human condition through characters and conflicts and to respond in terms of their own experiences and growing understanding of the world around them with all of its complexity, mystery, and uncertainty was magical. I credit my junior high English teacher with lighting that fire under me as we read and discussed Anne Frank’s Diary of a Young Girl.
My story is not unique. Every teacher I’ve ever met has a story of how they came to the profession, how they accepted the responsibility and embraced the challenge to prepare the next generation to take their place in society, capable and confident. Teachers instinctively understand that for what amounts to but a few moments in time, we are a tremendous influence on young minds. What we do with those moments matters.
For the past 14 years, I have had the great fortune of serving as the ADL Project Director for Echoes & Reflections. In that role, I have had the honor of meeting and working with teachers across the country, hearing about the ways that they are helping students think about difficult topics and themes associated with the Holocaust. With every passing year, teachers have shared with me that the senseless acts of violence that have traumatized our communities—most recently the tragic loss of life at Marjory Stoneman Douglas and Tree of Life *Or L’Simcha Synagogue—have made their jobs increasingly more difficult. They ask themselves how they can help their students make sense of events that they themselves are struggling to comprehend. But, they find a way. They understand and embrace the urgency. They put aside their confusion and sadness, and spring into action like all “first responders” do. They know intuitively that they must provide a safe environment where students can ask questions and engage in difficult conversations. They know how important it is that soon-to-be adults know how to separate fact from fiction and build their understanding of events based on sound evidence. They also know that they must encourage and model an optimistic attitude—one that sends a strong message that communities can heal and thrive despite overwhelming grief when good people act in positive ways. Teachers know that those first moments after tragic events matter, perhaps most of all.
These are difficult times. We have seen a rise in antisemitism and other forms of hate. We have watched as facts have been cast aside and loyalty to one group or another has become the lens with which we see the world. We have seen social media take the place of in-person relationships and institutions strain to inspire confidence in light of widespread cynicism and disillusionment. But, we must also remember that there have always been difficult times and there will always be challenges. The students we are teaching today need our guidance and attention as much as yesterday’s students did, as much as tomorrow’s will. We must remind ourselves that every year there are new students; we do not keep teaching the same ones over and over, and, in the end we have only a moment or two to add something to their story, something that we hope will last and have meaning.
It has been my honor and privilege to be an educator. I begin my retirement with a great sense of pride but also with unflinching confidence that our students will continue to learn and thrive because of the many dedicated teachers who make magic in classrooms across the country every day. It couldn’t be any other way…it’s in our DNA.
About the Author: Deborah A. Batiste has been the Echoes & Reflections Project Director at ADL for 14 years since the program's founding in 2005. In addition to being one of the key content developers, she has conducted professional development programs to effectively use Echoes & Reflections in the classroom in 40 states and the District of Columbia, reaching thousands of educators and community leaders. In 2019 she will begin her journey into retirement.
I do not remember my Mom ever sitting me down and telling me the whole story of how she came to America from Austria, rather the details seemed to unfold over my lifetime, but the primary points were there from as far back as I can remember. She was six, her brother was four… Kristallnacht had happened, and her parents felt the only way they could secure the safety of their children was to send them to America with a family friend who would shelter them across the ocean.
The year was 1939 and once in NYC they moved into an orphanage on the Lower East Side of Manhattan. Meanwhile, my grandmother stayed in Vienna to care for her elderly parents and my grandfather boarded the MS St. Louis – often called the “Voyage of the Damned” – planning to settle in Cuba and then send for his family to join him. Unfortunately, upon arrival into Cuba’s harbor, my grandfather learned (along with all the other St. Louis passengers) that the documents he had paid so dearly for would not gain him entry into Cuba, which admitted only about 30 of the 937 passengers (those who were not Jews or had special visas). The passengers not admitted sat in Cuba’s harbor for 40 days while the world debated their fate, ultimately returning the ship to Europe where many perished at the hands of the Nazis. But my grandfather survived the war in a UK POW Camp, ultimately joining his children in the USA (via Canada with less than $2 in his pocket), while it would be ten years before my grandmother was reunited with all of them. And then, she would die within a year of her arrival here.
A few details came early – my mother does not remember being scared during the journey to the USA but clearly remembers feeling very cared for at the orphanage. Although the orphanage cut the hair of the children there very short in an effort to make it easier to care for them, understanding all that my Mom had lost already, they left her long golden curls intact. She worried about her brother more, shifting even at that young age from sibling to caretaker. They wrote letters to a cousin in neutral Switzerland who in turn wrote to their Mom in Vienna, relaying messages back and forth.
My grandmother kept diaries the entire time (they formed the basis for a book my uncle published in Austria with help from my mom and a professional historian/writer a few years ago) and in reading their translations, the war, the Holocaust, and all that happened in her world made the facts of history very real and personal for me. I felt her pain – shared her sorrows – so wished I had known her.
So much of my mom’s story shaped who I am and what I have done with my life. The lessons I took away from it – the family friend whose name I do not know but who brought my mom and her brother to the USA, taught me that one person can truly make a difference – one person made it possible for their lives to be saved. The fate of the MS St. Louis passengers showed me what happens when the world turns its back – when no one cares. The kindness shown to my mom at the orphanage taught me how important even small acts can be. And, as I became a mom myself, I have come to understand the extent to which we as parents will put the well-being of our children above the pain our decisions to help them might cause us.
These lessons stay with me. When I walk the refugee camps – from Darfur to Jordan to Kenya to most recently, Bangladesh, I see my mom’s face on every child I encounter. I hear my grandfather’s voice when talking with those who feel the world has forgotten them. I shudder as I see history repeating itself and hear parents and families share the pain of separation and the horrors that brought them to this point.
But, equally, I try to remember how much even one small act can mean and to push myself to take on that challenge. I relish every smile I can help bring out and every song I sing with kids in languages that leave us all unsure of what it is we are actually singing. I push myself to play soccer in the camp’s 100+ degree heat because it is a way of connecting and of forgetting where the soccer game happens to be. I offer my hand when a lack of a common language prevents any other form of communication and try to make eye contact whenever it is culturally appropriate. And as I do so, I am reminded to be thankful for all that I have, for every experience I have been blessed to be part of, and for the many good people with whom I have been privileged to share my life.
And, I understand that just as my mother was an innocent caught up in the horrors of the Holocaust, so too are the many kids I encounter at every stop that I make I understand how important it is to not focus on the numbers but to remember that each number represents people – real people. I long for the day that the world sees ALL children for what they are – CHILDREN… not refugees, migrants, aliens, or defined by the borders they happen to be born between or the color of their skin or the faith they practice or the heritage that makes them who they are – just CHILDREN first and foremost. Children do not get to pick where they will be born, whom they will be born to, or under what circumstances. If they did, they surely would not choose poverty, conflict zones, or abusive situations. After all, they are children. And, we are the grown-ups.
Teachers especially are the grown-ups who work every day to empower students with the knowledge, empathy, and awareness they need to be the next generation of global citizens. So whether it is by bringing in classroom resources like UNICEF Kid Power that build students’ skills and connections as global citizens, teaching with lessons from Echoes & Reflections, or connecting with community organizations locally, I encourage all teachers to continue to lead the way by helping students believe that they have the power to make a difference in this world. Let us learn from the past and take whatever action – large or small – that is within our individual power and create a world in which we put CHILDREN FIRST.
About the author: Caryl M. Stern is the President and CEO of UNICEF USA. A dynamic change-maker, Stern has dedicated her career to helping others through education, compassion, advocacy and rolling up her sleeves.
As the commemoration of the 80th anniversary of Kristallnacht approaches, I am drawn to the words of Holocaust survivor Kurt Messerchmidt: “Silence is what did the harm.” I can’t help but consider the relevance of this statement and Kurt's experiences during the Holocaust to the lives of my students. The anniversary of Kristallnacht, as well as my recent experiences in Holocaust education, provide a powerful teaching opportunity to examine the importance of recognizing personal narratives as well as the consequences of staying silent in the face of injustice.
This summer, through Echoes & Reflections—a partnership of ADL, USC Shoah Foundation, and Yad Vashem—I had the opportunity to travel to Poland with an incredible group of dedicated educators from across the United States and our guide, Sheryl Ochayon, the Program Director for Echoes & Reflections at Yad Vashem. To say that it was an impactful experience doesn’t begin to encapsulate the enormity of what we learned and what we were able to bring back to our classrooms.
I am an educator at The Newcomer Center in Arlington Heights, Illinois and work with immigrant and refugee students that are newly arrived to the United States. My Newcomer students, many of whom have suffered trauma in their countries of origin, connect on a deep level with the study of the Holocaust. The fear and constant threat of violence, hiding to survive, the sense of displacement, and the loss of “home” are some of the things my students have already experienced in their short lives.
The trip to Poland—standing on seemingly forgotten historic grounds where violent pogroms occurred, walking through the deafening silence of concentration camps, and touring museums full of exhibits of what used to be Jewish life—provided me with a fresh perspective on an otherwise familiar topic. It was a reminder to find the individual stories in the lives of the more than six million victims of the Holocaust, and to remember that every single person, one-by-one, added up to six million. It was a reminder to teach my students that the six million are not a singular collective story of loss and by recognizing individual lives, cut short by cruelty and hate, is how we restore their humanity and work to ensure that future acts of hate cease to occur.
Every Newcomer student is a single story. Each student carries his or her own hurt, loss, and suffering. At times, unintentionally, and under the weight of the monumental task of preparing my students for new lives in the United States, I’ve exercised a version of “silence” by failing to recognize their pain. Without knowing it, I stopped hearing their voices.
I hope to always acknowledge my students and their plights as individual stories of resilience and hope. This is what I brought back with me from Poland. A fresh way of being an advocate for my students and a reminder to find the one in the six million. As educators, it is as important today as it ever was, to take every student into account and to help them find their voice. In the end, it is the silence that continues to do the most harm.
About the author: Mario Perez is the Coordinator and Social Science/Human Geography Teacher at the Newcomer Center in Arlington Heights, IL, a lifelong Chicagoan, and proud educator for over 18 years working with immigrants and refugees as they start their new lives in the United States.
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.
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.”
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