Editorial


S:I.M.O.N. is an e-journal of the Vienna Wiesenthal Institute for Holocaust Studies (VWI). It appears twice a year in English and German language. S:I.M.O.N. aims at both a transnational and comparative history of the Holocaust and Jewish Studies in Central and Eastern Europe within the broader contexts of the European history of the 20th and 21st century, including its prehistory, consequences and legacies as well as the history of memory.

S:I.M.O.N. serves as a forum for discussion of various methodological approaches. The journal especially wishes to strengthen the exchange between researchers from different scientific communities and to integrate both the Jewish history and the history of the Holocaust into the different “national” narratives. It also lays a special emphasis on memory studies and the analysis of politics of memory.  S:I.M.O.N. uses a double-blind review system, which means that both the reviewer’s and the author’s identities are concealed from each other hroughout the review process.

Shoah: The journal deals with the history of the Shoah from multidisciplinary, transnational and comparative perspectives. It seeks to integrate studies on Jews as well as on other groups of victims of the Holocaust, especially on Roma, and of so far less researched regions of (East) Central and (South) Eastern Europe.

Intervention. The journal reports on research projects and their transmission into public events. It also informs about current educational and remembrance programs.

Methods. The journal serves as a forum for the discussion of methodological approaches as, for instance, the everyday history, oral history, gender history, the history of violence, anti-Semitism and racism and the theory of memory and memory politics.

DocumentatiON. The journal contributes to critical approaches on using and interpreting archival materials in the 21st century. 

Download the current issue S:I.M.O.N. 2017/2.

Articles

Download PDFThis contribution uses a case study in order to establish the fundamental theses for a research project on the mass media representation of migration in Vienna and Berlin during the interwar period. What knowledge about migratory movement and experiences was spread in the public spheres of both metropolises via the daily press? The institutionalised production and distribution of knowledge made the press a decisive contributor to what was socially accepted to express and visible, to the definition of topics and therefore the collective perception of social contrasts: the media did no merely reflect, but also produced social realities. The case study refers to strongly antisemitic excesses in the Scheunenviertel in Berlin, a district that was largely inhabited by migrants, in early November 1923. It investigates the depiction and interpretation of these events in the Viennese press against a two-fold backdrop and context: the Danubian city's role as the destiny of a massive migration movement that had developed since the collapse of the Habsburg empire and partly even before, as well as Vienna's predominant antisemitism.

SWL-Reader

Download PDFIn 1992, the government of the Federal Republic of Germany decided to dedicate a memorial to the victims of the genocide of Sinti and Roma. The Memorial for the Sinti and Roma of Europe murdered under National Socialism by the artist Dani Karavan was inaugurated in October 2012 in the centre of Berlin, near the former Reichstag building. The planning and construction phase spanned two decades, during which many discussions addressed the significance awarded to the Nazi persecution of “gypsies” next to the Holocaust. These discussions reached an apex in a controversy enacted via media between Yehuda Bauer (then the director of the International School for Holocaust Studies in Yad Vashem) and Romani Rose (the head of the Central Council of German Sinti and Roma). This paper critically reflects the debates in light of new research results on the genocide of Sinti and Roma.

Events

Download PDFDuring the clerical-fascist Slovak State, "Tóno" Brtko, a docile and poor carpenter, is offered the possibility to 'aryanise' the small Main Street sewing accessories shop of Rozália Lautmannová. Torn between his good-natured principles and his greedy wife Evelyna, he finally agrees to take over the shop by making the deaf and senile lady believe he is her nephew arriving to help her out. Yet he then discovers that the business is bankrupt, and Ms. Lautmannová is only relying on donations from the Jewish community. While letting his wife believe he is making money from the shop, he gradually becomes a supporter of the old lady. More and more, a cordial relationship between the two evolves. When the Slovak authorities finally decide to deport the Jewish population of the small town, Tóno, in a deep conflict with himself and his values, finally opts for hiding Ms. Lautmannová – a decision which turns into tragedy. Obchod na korze won the 'Oscar' for Best Foreign Language Film in 1966. The film was presented on the occasion of a VWI-Visuals presentation on 29 January 2015 in Vienna's Admiralkino.

Download PDFHannah Arendt was a woman of eclectic culture, including among other things philosophi­cally. Yet when she spoke of philosophy or philosophers, she almost without exception referred to Plato, Socrates, Aristotle, Cicero, Augustine, and the classics of German philo­sophy, especially Kant. She hardly ever referred to her contemporaries. She did not consider Sartre worthy of being taken seriously, she despised Adorno, Merleau Ponty and de Beauvoir did not exist to her. Arendt met Habermas, yet he left no trace in her philosophy. She wrote an essay on Benjamin, yet he, too, left no trace in her philosophy. This notable indifference towards her contemporaries could be understood as an urge towards original thinking. There were three thinkers who were especially important to Arendt – the three radical philo­sophers of the nineteenth century: Marx, Kierkegaard, and Nietzsche. According to Ágnes Heller, Arendt was the first to consider these three thinkers together in the same context. Arendt regarded them as radical thinkers because they overturned, reinterpreted, and ulti­mately abolished traditions: Marx politically, Kierkegaard religiously, and Nietzsche meta­physically. Arendt saw their radical philosophical style as especially important. All three experimented with unorthodox philosophical genres, above all with essays and aphorisms.