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Copyright of Antik Tanulmanyok is the property of Akademiai Kiado and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Területi Statisztika is the property of Hungarian Central Statistical Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article reveals a previously ignored area of Holocaust memory in Hungary, and proposes further theoretical and empirical memory studies, arguing that the Eichmann Trial had a symbolic impact on the cultural productions on the genocide forming the collective memory in Hungary during the 1960s. Taking the symbolic impact of the trial as a starting point, in this paper I explore the theoretical implications of the process in which the survivor-victim transformed into a witness and a social actor by showing the unique case of Erzsi Szenes, a Hungarian witness in the Eichmann Trial and the Auschwitz Trial. After outlining the theoretical framework on the significance of the role of the witness, I address the topic of Hungarian witnesses followed by a textual analysis of the testimony of Erzsi Szenes at the Jerusalem trial. In the second half of the paper, the development of Israeli--Hungarian cultural diplomacy between 1964 and 1966 is examined, which lead to the reappearance of Erzsi Szenes in Hungarian publicity with the publication her Holocaust diary, entitled The Soul Resists, in 1966. Erzsi Szenes can be considered as a symbolic figure of the social transformation of the victim--from victim to witness--and her case might be interpreted as a symbolic example of political obstruction because of the Soviet directives following the events of 1967, thereby highlighting one unstudied facet of the complex relation between politics, culture and memory culture during the 1960s in Hungary. [ABSTRACT FROM AUTHOR]

After the end of World War II, there were no de facto diplomatic relations between Hungary and Poland, although the two states were not in a state of war with each other. However, relations were yet to be resumed. During this transitional period Tibor Csorba and the Hungarian Institute of Science he founded in Krakow took it upon themselves to maintain Hungarian-Polish relations. Through the means of cultural diplomacy, he tried to maintain and cultivate pro-Hungarian sentiment among the Polish public and the new post-war intelligentsia. Despite his considerable scientific, educational, and social activities, Csorba was called home after the official settlement of Hungarian-Polish diplomatic and cultural relations and was never given another diplomatic assignment. The aim of this paper is to explore the background of the establishment and operation of the Hungarian Institute of Science in Krakow, mainly based on Hungarian archival documents and Tibor Csorba's personal papers. [ABSTRACT FROM AUTHOR]

The International Writing Program was created in 1967 by Paul Engle to host writers from around the globe in a literary residency in Iowa City. According to the rhetoric of its founder, the Program was meant to become the home of an international community, yet institutionally and financially, it was embedded within the framework of Cold War U.S. cultural diplomacy. The examination of the IWP, and a focus on participants from Eastern Europe and the Global South, shows how a particular implementation of "world community" was experienced and interpreted by its members. By analyzing their travelogues or diaries, the article explores the negotiated reception of the residency program. It shows that the meeting of individuals and the encounter of "worlds" in such rhetorically charged cultural sites was different from what the designers of the IWP envisioned. The writers subverted the superficial globalizing narrative of their American hosts and reflected on the inherent hierarchies within U.S. cultural diplomacy projects. Moreover, through discovery and communication, they produced a lived and personal solidarity: a deep and thorough knowledge between East and South [ABSTRACT FROM AUTHOR]