Holocaust Remembrance Quotes

Live," he whispered. "For my Chaya. For all our Chayas. Live. And remember.

He’d wait me out if his parents let him. A promise is a promise, but is he ready for such a tale? I’ve only shared this story with a select few, and only for Holocaust remembrance.

Regardless of where many of us believe we land - in that field encumbered by not too much baggage or entirely too much - we all come from the same place, which is a road rutted by experience so banal, nearly remarkable, that memory tricks us into remembrance of it again and again, as if experience alone were not enough. What are we to do with such a life, one in which we are not left alone to events - love, shopping, and so forth - but to the holocaust of feeling that memory, misremembered or not, imposes on us?

Africans find it hard to forgive us slavery, don't they?" He took my hand and said, "I thought you would have known that. My dear, they can't forgive us, and even more terrible, they can't forgive themselves. They're like the young here in this tragic country [Germany]. They will never forgive their parents for what they did to the Jews, and they can't forgive the Jews for surviving and being a living testament to human bestiality.

Cultures of memory are organized by round numbers, intervals of ten; but somehow the remembrance of the dead is easier when the numbers are not round, when the final digit is not a zero. So within the Holocaust, it is perhaps easier to think of 780,863 different people at Treblinka: where the three at the end might be Tamara and Itta Willenberg, whose clothes clung together after they were gassed,

now I want something better than vengeance, and something almost as hard to get.” He told it to the young woman in the second row: “I want remembrance.” He told it to all of them: “Remembrance. It’s hard to get because life goes on; every year we have new horrors—a Vietnam, terrorist activities in the Middle East and Ireland, assassinations”—(ninety-four sixty-five-year-old men?)—“and every year,” he drove himself on, “the horror of horrors, the Holocaust, becomes farther away, a little less horrible. But philosophers have warned us: if we forget the past, we are doomed to repeat it.

the New England Holocaust Memorial just across from the restaurant. Olivia stood in awe looking up at the six glass towers which Trevor told her represented the six million Jews killed during the Holocaust and the six major death camps. “Each tower is etched with seven-digit numbers in remembrance of the numbers tattooed on the arms of the concentration camp prisoners.” On such a bright day, the shadows of those etched numbers covered both of them. “It’s absolutely breathtaking,” Olivia murmured. He tucked her hand under his elbow as they finished walking along the path. “It’s a sobering memorial but yes, quite a beautiful tribute.

I was fascinated by Siegfried's wooden leg, a remembrance of the 1914 Battle of the Sommes, where he had earned the Iron Cross I Class for conspicuous bravery. He was proud of his service for the Fatherland; but as it turned out, the Fatherland wasn't proud of him. Just 13 years after he showed me how to play marbles and sit correctly on a horse, Siegfried and the whole Ermann family were gassed in Auschwitz for being Jewish ...

In 1979, Stefania and Helena Podgórska were named Righteous Among the Nations by Yad Vashem, the World Holocaust Remembrance Center, which is the leading institution for Holocaust education, documentation, commemoration, and research. Stefania and Helena’s heroism during the Holocaust has been recognized with numerous other awards, articles, film documentaries, television interviews, and a 1996 television movie called Hidden in Silence. Stefania

Mourners leave notes here. In this small room of reflection and remembrance, the Queen of England herself paid her first and only visit to a concentration camp, seventy years after the liberation. Here she found a handwritten lament: If I could live my life again, I would find you sooner.  

The International Holocaust Remembrance Alliance’s descriptor, which has now been adopted by the European Parliament, identifies it as: A certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.

Deniers have learned to use social media to their advantage. On Holocaust Remembrance Day in 2017, a survivor was interviewed on a BBC radio program. The producers were “shocked” by the “staggering” number of “brazen” Holocaust denial and antisemitic phone calls and social media posts they received. Though they had previously broadcast programs on the Holocaust and had received some antisemitic and denial comments, this response, one producer told me, was “unprecedented…unlike anything we have seen before.” They were so deeply unsettled that they invited me to appear on a subsequent program that addressed Holocaust denial.7 But denial is not something engaged in only by the Far Right. In many segments of the Muslim community, including among European Muslims, there is also an inclination to deny this historical reality. There are schools in Europe where teachers find it difficult to teach about the Holocaust because the students insist that it never happened, and the material the teachers present is dismissed by the students as false.

After the war ended, Captain Schroder was honored in the Hall of the Righteous at Yad Vashem, the World Holocaust Remembrance Museum,

With the return of Yanukovych, first as prime minister in 2007 and then as president in 2010, the Holodomor began to fall back again in terms of public remembrance. Because of this political shift and because this was a taboo topic in Soviet times, the Holodomor has not entered into the DNA or soul of Ukrainian politics, or worldview, as the Holocaust and the Armenian genocide have in Israel and Armenia.

les livres sont faits pour ça, nous empêcher d'oublier.

Brecht wrote, “Nothing I do gives me the right to eat my fill.” The playwright, who had tossed his editions of Lenin’s collected works into Los Angeles harbor before arrival, vented in his diary about the rampant commercialism. “Here,” he wrote, “you are constantly either a buyer or a seller. You sell your piss, as it were, to the urinal.

For Schoenberg, equally discordant were the social expectations of his adoptive home, with all its backslapping optimism and compulsory cheerfulness. “It is difficult for us to smile incessantly,” he explained to one old friend, “when we would like to spit, to spit fire….[O]n no account may one speak the truth here—even when one knows it; even when the other does not know it; even when the other wants to know it: for that is the game.

Adorno once remarked that “every intellectual in emigration is, without exception, mutilated,