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In addition, his role is further prioritized by the diminished significance of collective experience, as the following example illustrates. I feared the day on which they would separate us. The eight year old felt my fear. Tommy is not the only character referred to by name and thus distinguished from the collective. In addition, the voice of the firstperson singular predominates throughout.

Notwithstanding this increased individualization there are two episodes in the later version which raise the question of solidarity between the protagonist and those around her. One of these is entirely absent from the original narrative, and the other is narrated quite differently.

Ich gab ihr. Auch von einer anderen Pritsche reckte sich eine Hand. Ich gab wieder. Und noch eine Hand und noch viele. I gave it to her. Another hand reached from another bunk. I gave out some more. Then another hand, then many others. No one spoke, the hands simply stretched in the direction of our bunk. I was as ashamed as a thief caught in the act. Food sharing is often seen as a signifier of solidarity in concentration camp reports Baumel , The episode described above is given prominence in Hand in Hand mit Tommy as it is also placed on the dustcover, and yet it is not in the original text.

Through an emphasis on episodes such as the above, the later version suggests that a certain altruism did survive. A belief that retaining a sense of humanity was vital for those persecuted in the struggle for survival is something that Shmuel Huppert has reiterated elsewhere , With a halting voice he asked for some water, and when he felt stronger he said that the devils had come to beat everyone to death with their bludgeons. Several hundred victims had been taken away on lorries […].

And then came the worst bit: the poor man had to go back out, to return the way he had come, as a place to hide or escape was unthinkable in Bergen Belsen. Wir brachten ihm Brot und Wasser. Er rauchte die Zigarette zu Ende und stolperte hinaus. Someone passed him the ladle. Can I stay here with you? I heard the man from the other barracks suppressing his tears with difficulty.

We brought him bread and water. Someone passed him a cigarette. The match flared and I could see his tortured face and hands covered in blood. He finished the cigarette and stumbled out. The second extract demonstrates, like the first, the eventual decision by the man not to endanger the others. However, it is the voice of a mother which refuses this possibility.

The children, as representatives of continuity and a refutation of all Nazi plans to eliminate them, are given priority. Such arguments are significant for understanding how different memories suggest very different meanings and, in both cases, show the impossible choices the victims faced Heinemann , The protagonist describes her conversation with one officer, to whom she tries to convey the horror of what they had suffered.

Wir versuchten, aus ihm herauszubekommen, woher er kam, wo seine Familie herstammte und ob er diesen oder jenen kannte. Another soldier pulled a medallion from beneath his uniform and showed us his Star of David. We tried to find out from him where he came from, where his family was from and whether he knew this person or that. Everyone wanted to be related to a Jewish soldier who was armed. Karin Lorenz-Lindemann, in her afterword for the German edition, interprets this scene as being especially illustrative of how the liberated camp inmates felt , , and yet this episode is not mentioned by Hilde Huppert.

The arming of the Jewish population becomes symbolic of a programme for the future and the importance of an Israeli nation state. Validation for an Israeli nation state is conveyed through a final significant difference — the endings of the two texts. Firstly, a paragraph which places the narrator at some distance from the events: Tage und Jahre vergingen. Manchmal treffe ich mich mit ihnen, oder man schreibt mir Postkarten aus aller Welt.

Ich vergesse nicht.

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The children whom I bought to this country have long grown up and had their own families. Sometimes I meet up with them or they send me postcards from all over the world. What we went through together has brought us closer. Today I live in the state of Israel, the promised land of the Jewish people, it was here that my second son was born. I am happy and feel at home here. I only pray that we can live in peace here. I do not forget.

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The republication of this version in its many translations since then consolidates the emphasis on the Jewish state in the context of much political uncertainty. A new epilogue by Shmuel Huppert, where his authorship is explicitly stated, continues this theme of an inescapable past. Oh Israel, God grant that everyone here in this room will have as good a fate as these two] , Die Droschke hielt […].

Und wir beide, Mutter und ich, rieben unsere geblendeten Augen. The cab stopped […]. Both of us, mother and I, rubbed our eyes. All around us were armed Germans, and in front of us a threatening building, the main prison of Krakau, Monte Lupe. Contrasting descriptions of light and dark juxtapose the worlds of past and present and the final appeal by his daughter encapsulates a childhood innocence lost to Tommy as a young boy.

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She names the Eichmann trial as the catalyst which caused them to speak out. Such comments display a continued prominence of narratives claiming silence about the Holocaust. In this her comments both frame and reflect the reception of the text in West Germany in The theme of revenge was marginalized in preparation of the text for the East German context of and , the Israeli context of the late s and the West German context of Such marginalization was then reiterated by the reviewers, particularly in West Germany in the late s.

Both Dittgen and Lorenz-Lindemann refer, in support of their arguments about the emotive nature of the text, to the episode of the man in the barracks, which was significantly reworked by Shmuel Huppert. It is a feeling of rationality, they all claim, which gives the autobiography a documentary character, and the inconspicuous, noninterventionary nature of the author which increases the power of her writing. After liberation, concentration camp inmates plundered the houses of the Germans with the same lack of embarrassment that they had themselves experienced.

Two observations go together thought-provokingly: It was only when she was free that Hilde Huppert discovered that during the NS regime German resisters had also been imprisoned and that SS doctors had carried out medical experiments on prisoners in the concentration camps. Does the reproach made of other Germans that they should have known about everything still hold water in the light of this?

And at the end of the book there is talk of the good mood which overcame those who had been liberated when they saw the bombed-out and destroyed cities. They also emphasize an authenticity due to the immediacy of the time in which it was written, despite contradictory indications at the end of the text.

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  • Loeper does not mention the editions by Shmuel Huppert which had appeared two years before. He argues that this was necessitated by a need to try and educate the German prisoners of war about the causes of the crimes and their own guilt.


    But, this art of narration capitulates in the face of a reality which makes art impossible] It is as if the eyewitness wants to report to a listener who tries to digest the outrageous events with analytical distance and the ability of introspection. In this way, the reader has a better chance of not being overwhelmed by his own self-defence mechanisms. Kontext, the small publisher of the edition, produced some publicity information on their website to accompany the text.

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    Karger condemns the fact that in the contemporary context the acquittal of concentration camp guards was a common occurrance. The immediacy of writing is again seen as a marker of authenticity. Karger continues: [Das Buch] leistet alles, was gute Literatur ausmachen kann. His comments here echo those of Shmuel Huppert, yet are applied to a fundamentally different text. Like Huppert, he also emphasizes the reciprocity of the process of witnessing and of the involvement of the German reader. Whether this appeal to the reader found resonance is difficult to judge.

    According to Kontext Verlag, this edition was not reviewed by the press.

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    In doing so, it prioritized the pogrom against the Jewish community in the context of discussion in the recently reunified Germany about the fall of the Berlin Wall and the controversy about the celebration of this date as a national holiday Domansky , The Hebrew version had already appeared two years earlier.

    These episodes are followed by chapters devoted to describing different relatives, including his grandfather. The text also contains description of difficult educational visits to West Germany following the publication of his version of the text, and to his former home-town of Teschen, in Silesia. The narrator questions how the past is represented, considering where the borders between fact and fiction become blurred. The title, which once again reminds us of canonized texts of Holocaust memory stems from an imaginary question Huppert is asked by a German schoolgirl.

    Huppert , For decades I remained uncertain as to whether I was justified in writing stories beyond those documented in Hand in Hand with Tommy. The small volume of stories entitled Did I see Anne Frank? In a context where, as Joan Ringelheim emphasizes, the experiences of Jewish women have seldom become part of the canon of Holocaust literature, it is therefore significant in its own right.

    This would be too easy. Amongst many other things this process of remembering could comprise the reconstruction of a historical understanding which takes victims into account who have, until now, been excluded.