Following the period of moderate engagement with the Holocaust between 1945 and 1975, Holocaust perception from the mid-1970s to the present has been characterized by two simultaneous trends. The first trend is prominent in miscellaneous fields such as history, philosophy, the arts, and the literature has involved a strenuous attempt to acknowledge as well as realize the Holocaust and to cope with the difficulty of representing it. The second tendency might appear to stand in opposition to the intense discussion of the limits of Holocaust representation, is manifest in the massive cultural production of the Holocaust in history books, novels, comics, plays, films and other artistic vehicles. In general, taking into consideration of Nazi policy towards Jewish, there are three overriding notions:
The Holocaust, according to Saul Friedlander, was determined by the centrality of ideological-cultural factors as the prime movers of Nazi policies in tandem with the Jewish issue, depending mainly on circumstances, institutional dynamics, and essentially… on the evolution of the war… The anti-Jewish drive became ever more extreme along with the radicalization of the regime’s goals and then with the extension of the war… The context of the war has been viewed as the breeding ground for the extermination and annihilation of Jews. Germans in occupied Eastern Europe… were living in a context in which the expulsion, even the extermination, of entire peoples was publicly discussed, a readiness to indulge in brutality and fanaticism was ubiquitously demanded, and the actions of individuals were legitimized by history and politics.
The war in general but especially the war on the Eastern Front, following the German invasion of the Soviet Union on 22 June 1941, was fought as a racial ideological struggle for life or death, whose prime enemies were the Bolsheviks and Jews. The barbarization of war on the Eastern Front, a cumulative result of the scale of the fighting, geographical conditions, and ideological indoctrination, led to killing and extermination. The notion of the radicalization of racial ideology has been important for capturing the contingency that ran through the making of the Holocaust. The radicalization is no longer understood as a realization of long-term plans or as inherent in the system, but rather as the outcome of plans for the deportation of the Jews that were always being revised and extended. Holocaust is squarely placed within the context of the regime’s overall racial ideology. The ‘current scholarly consensus, writes Herbert, is that those who organized and carried out the extermination were committed ideologies who wanted to build a better world through genocide. Was there a master plan on the part of Adolf Hitler to launch the Holocaust? Intentionalists argue there was such a plan, while functionalists argue there was not.
Did the initiative for the Holocaust come from above with orders from Adolf Hitler or from below within the ranks of the German bureaucracy? Although neither side disputes the reality of the Holocaust, nor is there a serious dispute over the premise that Hitler (as Führer) was personally responsible for encouraging the anti-Semitism that allowed the Holocaust to take place, intentionalists argue the initiative came from above, while functionalists contend it came from lower ranks within the bureaucracy. Christopher Browning coined the term ‘moderate functionalism’, in which the centrality of Hitler’s belief and the role was recognized, but without an original grand design to kill the Jews. Philippe Burrin’s notion of ‘conditional intentionalism’ recognized the centrality of evolving circumstance during the war but continued to emphasize Hitler’s intention to exterminate the Jews.
“Heimat” idea as a Nazi formula
The Nazis took the Heimat idea, radicalizing and using it for their ideological purposes. It can be argued that here is another example of the hegemony of race. It was perceived as essential to Germanness. The main point rather is that the Nazis identified their sentiment of nationhood, localness, and political legitimacy with the Heimat idea: the revolutionary idea of race was thus built on tradition, and the racialized Heimat idea fitted within the boundaries of the Heimat genre that existed before and after the Third Reich, as the Nazis articulated their Heimat in familiar, traditional rhetoric and images. It is not so much race that made sense of Heimat in the Third Reich, as the Heimat idea that gave meaning to racial sentiments, making them amenable, legitimate, and familiar. There are two main directions towards the Holocaust perception: local and central approach.
The local history of the Holocaust in the hamlets of Eastern Europe is possible once we rethink the interpretative framework of racial ideology, the radicalization of Nazi policy, and the context of war. The former one rearranges these categories in significant ways: it shifts the focus from the war conditions of the Wehrmacht soldiers to the communal relationships between Jews and eastern Europeans; from Nazi racial ideology to In Bartov’s words, ‘the obvious though long-underestimated fact that the Holocaust cannot be understood without tracing its imagery, fantasies, passions, and phobias, as well as practices and legislation, to medieval Europe and centuries of Christian anti-Jewish theology, incitement, and demagogy, from the radicalization of Nazi policies to the dynamic of social, political, economic, and cultural relationship on the local level.
According to the central approach, Germans, in the years following 1933, constructed a moral community based on anti-Semitic fantasies that made the persecution and extermination of the Jews possible by making them conceivable. At this historiographical juncture, we view the Holocaust as a problem of culture: the making of and believing in a moral community of fantasies. Third Reich was revolutionary but not as revolutionary as was argued by contemporaries and current historiography: it was a revolution based on continuities. It was a world made by a fusion of German and Nazi identities in a way that linked Germans in the Third Reich to pre-1933 traditions and forms of belief, and where the extermination of 1941 to 1945 was part of the symbolic universe of Germany between 1933 and 1941.
To sum up, ideology, in particular, racial ideology was a crucial point for Hitler’s Germany. In the case of radicalization of racial ideology, the main step was led to extermination and annihilation of Jews community within the context of war and the Nazi policy in order to reconstruct European society without Jews. Of course, the Holocaust is still a contemporary history. Survivors are still alive and their nightmare will never be over as long as they live. The attempt to exterminate the Jews is and will remain a moral signifier of Judeo-Christian civilization. In this way, we try to consider views of the Holocaust as a European occurrence, as part of a larger Nazi attempt to reorder European civilization, as linked to other Nazi persecutions and genocides, to colonial imagination and dreams of empire. Moreover, ‘cultural history, memories, methods, in particular ideologies in its contemporary sense’ has been a highly important component of Holocaust research from its earliest beginnings.
The Social Innovators of the Year 2022
The Schwab Foundation for Social Entrepreneurship announced today 15 awardees for social innovation in 2022.
From a Brazilian entrepreneur using hip-hop to turn Favela youth away from crime, a Dutch nurse revolutionizing home healthcare and a park ranger turned tech founder using Minecraft to revive Australia’s Indigenous culture, the 2022 Social Innovators of the Year includes a list of outstanding founders and chief executive officers, multinational and regional business leaders, government leaders and recognized experts.
The awardees were selected by Schwab Foundation Board members, including Helle Thorning-Schmidt, Prime Minister of Denmark (2011-2015), and social innovation expert Johanna Mair, Professor of Organization, Strategy and Leadership at the Hertie School of Governance in Germany, and H.M. Queen Mathilde of Belgium, Honorary Board Member, in recognition of their innovative approach and potential for global impact.
“The Social Innovators of the Year 2022 represent a new ecosystem of leaders who are driving change and shifting organizations and systems towards a more just, inclusive, sustainable future,” said Hilde Schwab, Co-Founder and Chairperson of the Schwab Foundation for Social Entrepreneurship.
The Schwab Foundation’s unique community of social innovators dates back more than two decades to 1998 when Hilde Schwab, together with her husband Klaus Schwab, Founder and Executive Chairman of the World Economic Forum, created the foundation to support a new model for social change, combining often-overlooked values of mission, compassion and dedication with the best business principles on the planet to serve the most disadvantaged people on earth and build a better society.
Today, the foundation has a thriving community of 400 global social entrepreneurs that have impacted the lives of 722 million people in 190 countries. They offer access to healthcare, education, housing, finance, digital skills and advocacy networks resulting in job creation economic opportunity, improved health and stability.
To help the social enterprise sector increase its reach in response to the COVID-19 pandemic, the Schwab Foundation established the COVID Response Alliance for Social Entrepreneurs early 2020, representing 90+ members and an estimated 100,000 entrepreneurs as the largest collaborative in the sector.
“This year’s Schwab Foundation Awardees demonstrate that through values-based approaches centring on inclusivity, collaboration, relationships of trust and long-term sustainability, we have proven ways of changing institutions and mindsets, and disrupting traditional ways of working that hold systemic barriers in place,” said François Bonnici, Director of the Schwab Foundation for Social Entrepreneurship.
The 2022 Schwab Foundation Awards are hosted in a long-term partnership with the Motsepe Foundation, founded on the philosophy of “Ubuntu”, the African concept of giving and caring for your neighbour and other members of your community.
“I strongly believe social entrepreneurship, combined with local innovation and technology, can create meaningful change and recovery in Africa and many developing nations. At its core it is about bringing together the best of business discipline and efficiency with the best of human and social values. We need this synergy, now more than ever,” said Precious Moloi-Motsepe, Co-Chair, Motsepe Foundation and Chancellor of the University of Cape Town.
The 2022 awardees are:
Founders or chief executive officers who solve a social or environmental problem, with a focus on low-income, marginalized or vulnerable populations.
Ashraf Patel, Co-Founder of Pravah and ComMutiny Youth Collective (CYC), India: For almost three decades, Patel has nurtured inside-out youth leadership with collective organisations. This ecosystem has co-created the right space, context and narrative that has reached over 15 million young people.
Celso Athayde, Founder, Central Unica das Favelas (CUFA) and Chief Executive Officer, Favela Holding, Brazil: One of Brazil’s best-known social entrepreneurs, Athayde founded the nation’s largest social enterprise focused on favela communities, using music and sport to transform their lives.
Jos de Blok, Founder, Buurtzorg, Netherlands: de Blok is revolutionizing nursing around the world with buurtzorg, meaning neighbourhood care, which puts nurses and patients at the heart of its social enterprise model.
Kennedy Odede, Founder and Chief Executive Officer, SHOFCO (Shining Hope for Communities), Kenya: Passion, 20 cents and a soccer ball were the building blocks for Odede’s social enterprise SHOFCO, which is transforming urban slums and providing economic hope.
Marlon Parker, Co-Founder, Reconstructed Living Labs (RLabs) and Rene Parker, Chief Executive Officer and Managing Director, RLabs, South Africa: Marlon and Renee Parker grew a Cape Town community project helping ex-convicts into a global social enterprise that has helped around 20 million disadvantaged people by offering tech skills, training, funding and workspaces.
Mikaela Jade, Founder and Chief Executive Officer, Indigital, Australia: From park ranger to tech founder, Jade founded Australia’s first Indigenous edu-tech company using augmented and mixed realities to preserve and teach Indigenous culture and history.
Rana Dajani, Founder and Director, Taghyeer/We Love Reading, Jordan: Dajani sparked a global reading revolution, training female volunteers to read to kids. We Love Reading now operates in 56 countries, benefiting nearly half a million children.
Wenfeng Wei (Jim), Founder and Chief Executive Officer, DaddyLab, People’s Republic of China: “Daddy Wei” is a social media champion for safer consumer goods. His enterprise DaddyLab is a one-stop shop for trusted product testing, consumer rights advice for families.
Corporate social intrapreneurs
Leaders within multinational or regional companies who drive the development of new products, initiatives, services or business models that address societal and environmental challenges.
Gisela Sanchez, Corporate Affairs, Marketing, Strategy and Sustainability Director, Bac International Bank and Board Member, Nutrivida, Costa Rica: Nutritional food firm Nutrivida, the brainchild of Gisela Sanchez, combats a lack of vitamins and minerals in the diet, known as hidden hunger, that affects 2 billion people.
Sam McCracken, Founder and General Manager, Nike N7, USA: A member of the Assiniboine and Sioux Tribes from the Ft Peck Indian Reservation in Montana, McCracken founded Nike N7 20 years ago with a vision of using the power of sport to promote cultural awareness. It demonstrates Nike’s commitment to diversity, equity and inclusion with the Indigenous populations of North America. Today, N7 has benefited more than 500,000 Indigenous youth.
Public social intrapreneurs
Government leaders who harness the power of social innovation social entrepreneurship to create public good through policy, regulation or public initiatives.
Pradeep Kakkattil, Director of Innovation, UNAIDS, Switzerland: Kakkattil founded global platform HIEx to link innovators, governments and investors and find solutions to global healthcare problems, from COVID diagnosis to the cost of medicines.
Sanjay Pradhan, Chief Executive Officer, Open Government Partnership (OGP), Global: Pradhan has been a tireless champion of good governance and fighting corruption, leading a partnership of 78 countries, 76 local governments and thousands of civil society organizations that are working together to make governments more open and less corrupt.
Social innovation thought leaders
Recognized experts and champions shaping the evolution of social innovation.
Alberto Alemanno, Professor of Law, HEC Paris and Founder, The Good Lobby, European Union, France: Alemanno is passionate about overcoming social, economic and political inequalities. His civic start-up, The Good Lobby, kickstarted a movement for ethical and sustainable lobbying.
Adam Kahane, Director, Reos Partners, Canada: Kahane is a global leader in helping diverse teams of leaders work together, across their differences, to address their most important and intractable issues. He has facilitated breakthrough projects in more than 50 countries on climate action, racial equity, democratic governance, Indigenous rights, health, food, energy, water, education, justice and security.
Hahrie Han, Stavros Niarchos Foundation Professor of Political Science, Inaugural Director of the SNF Agora Institute, Johns Hopkins University, USA: Han is a leading academic and author on collective action and the way citizens can collaborate to solve public problems and influence policy, from immigration to voting rights.
Grace and a Tennis Celebrity
Among the character traits we cherish in fellow humans, grace is often more noticeable in its absence. The recent saga of a Serbian tennis player and his manner of entry into Australia and subsequent events come to mind. A champion athlete cannot help but serve as an ambassador for his country, and in Serbia’s case, after the horrors of the Yugoslavia civil war and its prominent role, it is a country that needs all the help it can get.
Novak Djokovic is ranked number one in the world and is in Australia to defend his title. He appears to have lied on his Australian entry form: False declarations are grounds for revoking a visa, and immigration officials acted. But as world number one, he is a draw for the tournament … and money talks — he is already scheduled to play his first match as this is written.
Mr. Djokovic’s lawyers went to court which overturned the immigration officials’ order against him on the grounds they had not followed proper procedure. Then the immigration minister, Alex Hawke, who had been thinking about canceling his visa actually did. So it’s back to court.
But it gets worse: Djokovic has not been vaccinated. He claims that having had the illness, he is immune. Scientists have found that to be of short duration.
He also broke isolation rules after he had tested positive, particularly by not isolating himself, thereby endangering his contacts. Cavalier his behavior maybe, perhaps careless but possibly a sense that rules are not for celebrities, only for lesser mortals.
That it caused a sense of outrage is apparent. A leaked video has a couple of news anchors discussing Djokovic in not very flattering terms: “Novak Djokovic is a lying, sneaky asshole”, says one. Yet the comment also is evidence of a coarseness that has gradually pervaded language.
In the meantime, Mr. Djokovic’s father has his own take on the affair. He calls it a conspiracy to prevent his son from breaking the previous record of 20 Grand Slam title wins held by Rafael Nadal and Roger Federer because they are all against Serbia. But Serbia, which still believes in little Jesus and is thus protected, will prevail.
Would aphorisms like ‘a storm-in-a-teacup’ or ‘mountains out of a molehill’ be descriptive? Not if it’s news across the world. Yet, if he continues to rant on the tennis court and win, it could be his way of getting rid of nerves, an eternal bugaboo.
He must have another crucial concern: the biological clock. At 34 going on to 35 in five months, and with much younger rivals snapping at his heels, it has to be a race against time to win that 21st major title.
Just like grace notes relieve tedium in music, perhaps Djokovic’s rants relieve the boring baseline game that modern tennis has become. No more a Frank Sedgman or a Pancho Gonzales charging up to the net to put away a dramatic volley, tennis now needs a grace note, or two, or three …
Age No Bar: A Paradigm Shift in the Girl Child’s Marriageable Age in India
India is a country known to have diverse culture, languages, social norms, ethical values, traditional customs, belief system, religions and their personal laws. With personal laws governing succession, adoption, divorce etc, one of the most important aspects governed by the personal laws is Marriage. Indian society has a deep-rooted belief of marriages being the most sacred bond between two people. Every religion of the country gives utmost importance to this sacred bond. Since this bond is of such great importance to the Indian society and to the people of the country, the legal system and the personal laws have made efforts to legalise the sacred bond. There are conditions and requirements laid down for the marriage to be solemnized and get a legal sanction. One such important condition is “age”. According to most of the personal laws and The Prohibition of Child Marriage Act, 2006 the legal age for a man should not be less than 21 years of age and a woman 18 years of age. Recently the government introduced The Prohibition of Child Marriage (Amendment) Bill, 2021 to raise the age of marriage for women from 18 years to 21 years
Introduction of this bill shall prove to be a ray of hope for people struggling to curb the evil of child marriage in our country. One cannot claim progress unless women progress on all fronts including their physical, mental and reproductive health. The Constitution guarantees gender equality as part of the fundamental rights and also guarantees prohibition of discrimination on the grounds of sex. This bill would bring women equal to the men as far as the legal age of marriage in concerned. Under the National Family Health Survery-5, it is stated 7% of the girls aged between 15 and 18 years were found to be pregnant and nearly 23% of the girls in the age group of 20 to 24 were married below the age of 18 years. There are researches to point that from 2015 to 2020, 20 lakhs child marriages have been stopped.
In my opinion, increasing the age of women from 18 years to 21 should not be seen solely as an equal opportunity for them to choose their life partners at the same age as that of men, but this is a step taken by the government to eradicate child marriages that still find way in to our society. It should be seen as an effort to bring down maternal mortality rate and infant mortality rate. It shall also try and curb the teenage pregnancies, which are extremely harmful for women’s overall health as well as the infants born out of it. We also have to take into consideration that a large part of our society still lack basic education and awareness about these laws and the advantages attached to it. We as educated citizens of the country should take extra efforts in making people aware and to make them understand about the disadvantages associated with child marriage and the overall consequences their children would face in the future. We should appreciate the efforts taken by the government to tackle gender inequality and gender discrimination adequate measures taken to secure health, welfare and empowerment of our women and girls and to ensure status and opportunity for them at par with men.
*The Views Expressed are Strictly Personal
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