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Apparently first brought to public attention in 1997, the protest in December 1938 of Yorta Yorta elder William Cooper and his Australian Aborigines' League to the German consul in Melbourne regarding Nazi persecution of German Jewry is inexorably passing into legend as the sole non-governmental protest of that persecution in Australia, or indeed anywhere in the world. It was most certainly not the sole, nor the first. This article aims to set the record straight. [ABSTRACT FROM AUTHOR]

The Night of Broken Glass (November 9-10, 1938) and its aftermath prompted the American Friends Service Committee ( AFSC), a Quaker organization, to send a three-man delegation to Berlin in December 1938 to intercede with the Nazi government on behalf of Germany's Jews. The delegation quickly learned from German Jewish leaders that emigration was more urgent than relief. It met with two of Reinhard Heydrich's lieutenants at the Gestapo on December 19 and proposed that the AFSC assume control of Jewish and non-Aryan emigration: The AFSC over the next three years would relieve Germany of every Jew who was fit to leave. Heydrich appeared to agree to the Quakers' proposal. The leader of the AFSC's delegation, the pre-eminent American Quaker, Rufus Jones, thought the Quaker message of love and goodwill had momentarily triumphed over the Nazis' hate. But evidence surrounding Adolf Eichmann's visit to the Gestapo a month later suggests otherwise. (The author wishes to thank the attendees of the 2015 conference of the Peace History Society for their invaluable feedback on his presentation of an earlier version of this article.) [ABSTRACT FROM AUTHOR]

On November 7,1938 Herschel Grynszpan, a young Jewish refugee, shot and killed Ernst vom Rath, a German diplomat in Paris. The Nazi regime took this assassination as a pretext for unleashing extreme violence against hundreds of thousands of German Jews, their dwellings, shops, and synagogues, a process that culminated in the so-called 'Reichskristallnacht' of November 9, 1938. Grynszpan belonged to a Jewish family from Hanover that had been deported to Poland by the Nazi authorities days before - together with some 15,000 to 17,000 other German Jews. The article offers a detailed account of the situation stateless Jews faced at the end of the 1930s, in the context of a growing refugee crisis caused by Nazi racial policies. The article also describes Herschel Grynszpan's ordeal in French and German custody and the postwar European aftermath of his case. [ABSTRACT FROM AUTHOR]

The article discusses the materials written by Johannes U. Hoeber prior to his departure for Philadelphia, Pennsylvania to escape from the Fascist tyranny under Adolf Hitler in Germany. Topics covered are the option of getting an American visa based on his Swiss birth certificate, the eyewitness account of the Kristallnacht persecution of the Jews, and the arrangements made with his parents regarding his visa application and trip to the U.S.

The article discusses the British rescue operation of Jews and other non-Aryans from Nazi Germany during the late 1930s and early 1940s known as Kindertransport. According to the article, the program was a reaction to the Nazi pogrom known as Kristallnacht that took place on November 9, 1938. The article discusses the role of British Home Secretary Samuel Hoare in designing Kindertransport, the ethical motivation of several British organizations in executing Kindertransport, and the organization the Refugee Children's Movement (RCM). It also discusses the concept of social responsibility.

The Breslau Jewish Museum's brief history mirrors the changing identity German Jews held in the national community between 1928 and 1938. The Museum was initially founded by an optimistic group of prominent Breslau Jews who wished to both chronicle and celebrate the place Jews had in Weimar era Silesian and Breslau culture. But the group's ambitions soon had to be reassessed. After Hitler's assumption of power in 1933 it became increasingly clear that Jewishness was not to be flaunted or celebrated publicly, much less institutionally. As Jews came under attack, the Jewish Museum assumed the defensive role of guardian of Jewish heritage, objects and culture. Its new isolation from the non-Jewish Silesian and Breslau communities paralleled the growing marginalization of German Jews generally. The Museum's closure just days before Kristallnacht in 1938 seems prescient; both events signalled the end of Jewish life in Germany and the abrogation of German Jewish identity. [ABSTRACT FROM AUTHOR]

The article presents a reprint of the article "The Ever-Useful Mob" by Yuri Yarim Agaev, which was published in "Wall Street Journal." The article discusses about the harmful results of anti-Jewish pogroms including Kristallnacht and Holocaust. The article also mentions about a video clip "Innocence of Muslims" which was broadcast 2 days before the riots and U.S. government blames the producers for embassy attacks rather than the organizers of the violence.

The article presents a re-examination into the response of Canadian Christians to the antisemitic policies of Nazi Germany during the 1930s. Historiographical claims of a lack of response from Christians are challenged through records from the Canadian National Committee of Refugees, which protested against the German Jewish refugee crisis which culminated in the events of the Kristallnacht pogrom of 1938. Further discussion is offered regarding the religious culture of Canada in the 1930s.

Trauma has entered the virtual domain of Second Life. Unsanctioned memorials to 9/11 and re-imaginings of a digitized Guantanamo Bay are but some of the more recent installations of traumatic memory to be found in this relatively new online territory. This article seeks to understand how Second Life participates in an affective economy of performative empathy through remediating the traumas of ‘those’ who have suffered ‘elsewhere’. In contemplating one particular online Holocaust museum – the US Holocaust Museum’s Kristallnacht in Second Life, it examines how Second Life participates in the circulation of a range of ‘wound culture’ affects in problematic ways. [ABSTRACT FROM PUBLISHER]

Le roman de W.G. Sebald Austerlitz est une promenade hallucinée à travers l'Europe de l'Ouest, la recherche de mémoire d'un orphelin de la Shoah envoyé en Angleterre par ses parents pour fuir la persécution nazie. Sebald a construit un véritable labyrinthe de références, en un jeu complexe de correspondances poétiques. Il a pour cela bâti son itinéraire autour de quelques thèmes mémoriels récurrents et contemporains de l'écriture de son texte: Kindertransport, pillages des biens juifs et camps d'internement. Le but de ce texte est de tenter de montrer comment le roman, malgré la complexité de sa construction, produit une architecture logique qui est aussi une réflexion sur la mémoire. Le roman peut aussi être analysé comme une leçon d'écriture historique, par les choix faits de ne pas montrer les lieux centraux de la destruction et par le décentrement constant. Austerlitz ne parle que de la Shoah, tout en évitant de se confronter au cœur de la catastrophe des Juifs d'Europe. W.G. Sebald's novel Austerlitz is a mesmerising journey through Western Europe, the search for memory of a Shoah orphan who had been sent to England by his parents in order to escape the Nazi onslaught. Sebald built up a proper labyrinth of references, a complex back and forth of poetic exchanges. He thus constructed his plot around a cluster of recurring and contemporary memory themes: Kindertransport, the looting of Jewish property and the internment camps. The aim of this article is to show how the novel, in spite of its sheer narrative complexity, ends up in a logical framework which stands equally for a reflection on memory. The novel might also be analysed as a lesson in historical writing, by its conscious omission of the main sites of destruction and by its regular effort at decentring. Austerlitz speaks only about the Shoah, by way of eschewing a direct confrontation with the catastrophe of the European Jewry. [ABSTRACT FROM AUTHOR]

The article presents a biography of the German Catholic priest Bernhard Lichtenberg and discusses the memorial in his honor for his resistance to National Socialism. It describes his childhood years, his education, and his early work as a priest. It then focuses on his resistance to the pogroms against the Jews after "Kristallnacht," the night of broken glass, in November 1938. Also discussed is his interrogation by the secret state police, the Gestapo, and his arrest, which led to his death in 1943.

The article discusses opposition to Nazi policies and authority by German Jews, noting ignorance of this resistance by most historians. The Hebrew word amidah (stand) is used to refer to such resistance.Topics include the actions of the national Jewish organization Reichsvertretung der Deutschen Juden (Reich Representation of Jews in Germany), appeals to government officials by Jewish organizations, and individual actions against Nazi oppression. It is said that, in reaction to the 1935 anti-Jewish Nuremberg Laws and the 1938 Kristallnacht pogrom, many German Jews committed suicide, distributed subversive literature, and kept records of the persecutions.

The article discusses Canadian Christian newspaper coverage of the 1938 Kristallnacht pogram in Nazi Germany. According to the authors, thousands of Canadian Christians became involved in campaigns to protest Nazi policies towards Jews and to press for Canadian government action in response to human rights concerns. It is suggested that the Canadian response to the pogrom was regional rather than national and that Canadian Christians' support of Jewish refugees was motivated by both theological and humanitarian concerns. Details on sermons, protest meetings, and letters published and publicized in Canadian newspapers such as the "Halifax Herald," the "Ottowa Citizen," and the "Globe and Mail" are presented.

An essay is presented on documents held in the Vatican Secret Archives related to Reichskristallnacht, a series of coordinated attacks carried out against Jews in Germany and Austria on November 9-10, 1938. The internal reports presented details on the events and on German legislation concerning interfaith marriage, adopting a critical stance towards the Nazi regime's treatment of Jews. Details on the Vatican's ambivalence about making a public statement regarding these events are presented.

The article narrates the life of the author as an Israeli psychoanalyst. The author relates the impact of her experiences on becoming psychoanalyst, such as when she was in Germany at the time of the Kristallnacht and leaving her relatives to go to Israel with her family just before the Holocaust broke out. Her education and works are also presented including taking psychology and special education at Hebrew University in Jerusalem, and being a teacher and counselor in special school, and a writer.

The article discusses the reporting of Nazi antisemitism and antisemitic violence by newspapers and journalists in North Carolina, focusing specifically on press coverage of Kristallnacht, a Nazi-led attack on Jewish-owned businesses and property throughout Germany. The author is also more generally interested in U.S. public opinion concerning German antisemitism and the Holocaust. While North Carolina periodicals are the focus of the article, the author also engages with reports in New York, California, and Wisconsin newspapers. Papers discussed include the "Greensboro Daily News," the "Charlotte Observer," and the "Wilmington Morning Star."

Ultimately, if there is a single day in modern German history—and perhaps even in world history—that warrants reflection, it is November 9. This upcoming November 9 marks the twentieth anniversary of an event that numerous scholars consider the most significant occurrence in modern world history: the fall of the Berlin Wall. But there are other November 9ths too—for example, 1938, when Kristallnacht, “The Night of the Broken Glass,” occurred—and for millions of people these other anniversaries form an umbra that envelopes the later date. For East Germans, November 9 means reunification with their families in West Germany; indeed it symbolizes new freedoms to speak out, to travel to places beyond the Wall. For German Jews—and also Jews around the globe—November 9 still means terror in the streets, shattered synagogue windows, and broken storefront glass. So what ought Germans—and all of us—remember? How can we celebrate the anniversaries cherished by one group—and not deepen or reopen wounds suffered by another group whose memories are somehow connected with the anniversary? [ABSTRACT FROM AUTHOR]

On 7 November 1938, the Jewish teenager Herschel Grynszpan shot a German diplomat in Paris, providing the pretext for the nationwide anti-Jewish violence known as Kristallnacht. Although Grynszpan had acted on his own, the Nazi regime portrayed him as an instrument of "World Jewry." During the war, the regime prepared a show trial of Grynszpan to underscore alleged Jewish responsibility for the conflict. By spring 1942, the planned trial had taken on the additional purpose of providing propagandistic cover for the "Final Solution." Although ultimately scrapped for fear that the anti-Jewish message might be overshadowed by rumors of a homosexual liaison between assassin and victim, the trial preparations provide insight into Nazi methods and mentalities. [ABSTRACT FROM AUTHOR]

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This article uses field visits (including photographs) to examine the construction of religious memory in the commemoration of Kristallnacht (Crystal Night) in contemporary German society. Over the last two decades there has been a proliferation of Kristallnacht memorials to the synagogues that were destroyed during the pogroms of November 9, 1938. Based on research at 50 of these memorial sites, I explore the way in which violence against the synagogue (and Jewish sacred objects) has become the symbol of Jewish genocide in German Holocaust remembrance. The findings strongly suggest that the missing synagogue and its destroyed relics have replaced the murdered Jewish citizenry as the predominant subject of memory in public monuments and memorials throughout the country. However, this visual trope as a representation of the sacred is complicated by other attempts at humanizing (and thus implicitly Christianizing) the suffering and sacrifice of the Holocaust. [ABSTRACT FROM AUTHOR]

Examines the author's recollections of his childhood in Hanover, Germany during the Nazi Occupation. Savagery of Nazi repressions during `Kristallnacht'; Father's return to Hanover after 25 years; Significance of rebuilding of Hanover synagogue first constructed by Edwin Oppler in 1870; Evolution of role of synagogue in German Jewish society.

This article discusses the Nazi conception of justice based on how the National Socialist German Workers' Party (NSDAP) and the Supreme Party Court rendered justice to party members who violated the NSDAP's principles on racial purity during the so called Kristallnacht riot in Germany wherein Jewish shops, synagogues and Jews were targeted. It explains that Adolf Hitler himself ordered the investigation of NSDAP members when it was reported that some of them raped Jewish women. It says Hitler's view of justice is that which is aligned with the reason of the state.

The article discusses whether there could be a book called "Berlin 1938" similar to the book "Terror und Traum: Moskau 1937" by Karl Schlögel. He compares the terror and murder of the November 1938 pogroms by the National Socialist regime in Germany with the slaughter which went on in Moscow in 1937 and also the rival ideologies of the National Socialist regime and the regime of the dictator Joseph Stalin.

The article presents abstracts on topics including the German dictator Adolf Hitler's involvement in the "Kristallnacht" attack against the Jews in Germany, the war crime trials in West Germany after World War II, and the prosecution of National Socialist (Nazi) war crimes in Ludwigsburg, Germany.

One of the most significant examples of Nazi violence against the Jews in Germany and Austria before the war has lacked a cinematic record, that is an immediate filmed confirmation of the events. Yet Kristallnacht moved public opinion, enabling Franklin Delano Roosevelt to recall the American ambassador to Berlin and encouraging Hollywood to consider the production of anti-Nazi films.In the absence of original footage from Kristallnacht, newsreels, documentaries, and feature films have employed several techniques to represent the November Pogrom. American and British newsreels initially featured political and religious figures condemning the violence, the resettlement of Jewish refugees, or stills of broken windows of Jewish shops. After the outbreak of World War II, Chaplin's The Great Dictator (1940) narrowly focused on how the pogrom depicted in the film affected its Jewish protagonist. The anti-Nazi French propaganda film Après Mein Kampf, mes crimes! (1940) intercut footage of the 1933 boycott, a still of a pillaged Jewish store, doctored pre-1938 photos of a Berlin synagogue with dramatizations of the Vom Rath assassination and Kristallnacht. Subsequent documentaries misconstrued these reenactments for authentic footage of the event. Images from the war and its atrocities overshadowed Kristallnacht in American wartime propaganda films, whereas Jewish advocacy and fundraising films devoted more attention to its significance in the evolution of Hitler's plan to eradicate European Jewry. The postwar German film Marriage in the Shadows (1947) presented the first realistic dramatization of the pillaging of German Jewish shops and pummeling of a Jewish owner. Further dramatizations of Kristallnacht were not attempted in feature films until the 40th anniversary of the pogrom. The documentaries made in the interim relied on photographs, footage of the SA boycott of Jewish businesses and the book burnings, the staged scenes from Après Mein Kampf, mes crimes!, footage of analogous events, or survivor interviews to depict Kristallnacht. It was only with the discovery of German home movies of Kristallnacht that authentic footage of the rampage appeared in documentaries made in 1988 to commemorate the 50th anniversary of the pogrom. Reality and visual confirmation had belatedly converged to present the brutal reality of Kristallnacht fifty years after the fact. Tracing the evolution of these images alerts both filmmakers and audiences that reenactments can become mistaken for actuality with the passage of time and repeated use without attribution. [ABSTRACT FROM AUTHOR]