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1

The Stone Flower in Pannonia: Collective Trauma, Memory, and War

100%

Zanki J.

Art Inquiry. Recherches sur les arts

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2013

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vol. XV (XXIV)

107-123

EN

This paper is an attempt to analyse the relationship between commemorative celebrations and problems of social remembrance, taking as examples the Stone Flower monument of Bogdan Bogdanović and the Memorial Museum permanent exhibition, both situated in Jasenovac Memorial site in Croatia, on the Bosnian border. Jasenovac Concentration Camp was organized in 1941 by the Fascist government of The Independent State of Croatia. It was open until 1945, and in accordance with racist regulations, it operated as a place of killing and torturing Serbs, Roma people, Jews and anti-fascist Croats. The data gathered show numbers of more than 80,000 victims, predominantly Serbs. After liberation and the establishment of The Socialist Federal Republic of Yugoslavia, the question of a memorial centre at the camp location stimulated debate on traumatic historical relations between the two largest nations in Yugoslavia, Serbia and Croatia. Bogdan Bogdanović's monument was erected in 1966 and the Jasenovac Memorial Museum was opened in 1968. Very soon after, the monument became a symbol of reconciliation, not just for the camp victims but for their descendants, as well as for advocates of the former Quisling state. The Memorial Museum exhibition was changed several times, under the pressure and influence of the ruling political ideologies. Today’s exhibition, opened in 2006 created controversy especially for its multimedia representation form. During my research on various forms of remembering and symbolic perception of the place itself I have conducted several interviews with Leonida Kovač, the art historian and author of the Memorial Museum’s permanent exhibition, as well as with members of the Anti-Fascist movement and members of Serbian and Jewish communities. I have also used Lelow’s Jewish community centre in Poland as a reference point in my comparative fieldwork. This community was wiped out during the Holocaust and the post-war Socialist period. Its history and culture can be compared to that of the Serbian community in Croatia. Both communities shared a complex space, impossible to define by national or generalized historical narrative.

PL

Artykuł jest próbą zanalizowania zależności między upamiętnianiem traumatycznych wydarzeń a czczeniem pamięci narodowej; analizowane przykłady to projekt pomnika Bogdana Bogdanovica Kamienny Kwiat i stała ekspozycja wystawiennicza w Muzeum Pamięci w Jasenovac w Chorwacji, graniczącym z Bośnią. Obóz zagłady w Jasenovac został założony w 1941 roku przez zdominowany wówczas przez faszystów rząd niezależnej Chorwacji. Do roku 1945 było to miejsce zagłady i tortur Serbów, Żydów, Chorwatów oraz innych mniejszości sprzeciwiających się faszystowskiemu reżimowi. Według danych obozu, w Jasenovac zginęło ponad 80 000 osób, w tym głównie Serbów. Po wojnie, w powstałej na tych terenach Socjalistycznej Federalnej Republice Jugosławii, w związku z próbą utworzenia centrum miejsca pamięci narodowej na terenie obozu, wybuchła debata dotycząca problemu traumatycznych stosunków między Serbią i Chorwacją. Pomnik Bogdana Bogdanovica został wzniesiony w 1966 roku a Muzeum Pamięci w Jasenovac otwarto w 1968. Wkrótce miejsce to stało się symbolem rekoncyliacji nie tylko dla ofiar obozu, ale również ich rodzin. Wystawa w muzeum była wielokrotnie zmieniana pod presją i wpływami zmieniających się rządów i ustrojów politycznych. Obecna ekspozycja od jej otwarcia w 2006 roku wciąż wzbudza kontrowersje dotyczące prezentacji czy reprezentacji multimedialnej. Podczas moich badań dotyczących form upamiętniania i symboliki miejsc pamięci, przeprowadziłem wywiady z Leonidą Kovač, historykiem sztuki i autorką wystawy stałej w Muzeum Pamięci w Jasenovac, członkami zgrupowania antyfaszystowskiego, oraz z przedstawicielami społeczności Serbów i Żydów. W celach porównawczych nawiązuję również do przykładu nekropoli żydowskiej w Lelowie w Polsce. Lokalna wspólnota z Lelowa w większości wywieziona lub wymordowana w czasie wojny była celem prześladowań również w okresie powojennym. Trudnej do zdefiniowania prze-strzeni społeczności żydowskiej w Polsce czy Serbów w Chorwacji nie da się zaprezentować próbami uogólniania historii i budowania na tej podstawie monolitycznych narracji.

2

Dialogue Document Without a Dialogue: Current Debates on World War II in Croatia

99%

Koren S.

Poznańskie Studia Slawistyczne

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2019

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issue 16

143-157

EN

The article deals with the recent controversies over the interpretations of World War II. The dominant narrative of World War II, which was created after 1945 to ensure the basis of legitimacy for the Yugoslav Communist regime, was revised at the beginning of the 1990s. One of the consequences of this revision has been the upsurge of historical revisionism regarding the fascist Ustashe movement. After years of bitter debates that had divided and polarized the Croatian society, the government appointed in 2017 a special council to deal with the World War II past and make the recommendations on the public usage of the symbols and insignia of the 20th century “undemocratic regimes”. The final product of its work was the so-called Dialogue Document whose provisions and impact are dealt with in the second part of the text.

3

Zapiski z „Miasta Umarłych”. Obóz koncentracyjny Jasenovac i Stara Gradiška w literackich narracjach tanatologicznych i dyskursie pamięci obszaru postjugosłowianskiego

80%

Szperlik E.

Slavica Wratislaviensia

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2019

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vol. 168

507-520

EN

Notes from “the city of the dead”: Jasenovac and Stara Gradiška concentration camps in thanatological narratives and in the memory discourse of the post-Yugoslav area This paper discusses selected Holocaust narratives of the post-Yugoslav area, which were set in the history of (Hitler’s) Europe due to the establishment of the pro-Nazi Pavelić regime (The Independent State of Croatia). They were also set in the context of the concealment policy, when both places and events related to concentration camps, Jasenovac and Stara Gradiška, were ousted from collective memory by the authorities of communist Yugoslavia. Concentration camp memoirs and records — auto(thanato)graphies (J. Derrida, A. Ubertowska) — reflecting on the post-Yugoslav area of Tito’s epoch had been a tabooed realm of unsolicited truths (S. Buryła) for a few decades due to political reasons and have recently been reintroduced into official discourse of memory. They also address the questions of the end of Western civilisation, the topos of the concentration camp as the territory of the reign of death and struggle for survival. The five selected thanatological testimonies present the Holocaust and the nightmare of World War II as an essential part of reflection on the human condition (H. Arendt) and they also show the phenomenon of collective trauma (D. LaCapra).

BA

Bilješke iz „Grada Mrtvih”. Konclogor Jasenovac i Stara Gradiška u književnim tanatološkim naracijama i u diskursu kolektivnog pamćenja na području bivše Jugoslavije Predmet razmatranja u ovom tekstu su odabrani autobiografski zapisi o Holokaustu sa područja bivše Jugoslavije, stavljene u vizuru povijesti (hitlerove) Europe povodom osnivanja režima Ante Pavelića kakva je bila NDH. Istodobno vrlo je važan u ovoj analizi kontekst politike prešućivanja te brisanja iz kolektivnog pamćenja mjesta i dogaᵭaja vezanih uz logore smrti: Jasenovac i Stara Gradiška koje su vlasti komunističke Jugoslavije nakon II svjestkog rata uspješno poricale. Vraćene u zadnje vrijeme javnom pamćenju sjećanja i uspomene na logor – „auto(tanato)grafije (J. Derrida, A. Ubertowska) – bile su nekoliko decenija prešućivane ili od javnosti skrivane u Titovoj državi te zbog političkih razloga spadale su u zonu nepoželjnih istina (S. Buryła). Zabilježena vlastita sjećanja na konclogora – kasnije proskribiranih autora/svjedoka – bave se univerzalnom temom smrti, rušenja civilizacije zapadnog kruga, konclogora kao područja svevladajuće smrti, istrebljivanja i životnjske borbe za preživljavanje zatočenika. Pet odabranih logorskih testimonija prikazuje traumu II svjestkog rata (D. LaCapra) te govori o stanju čovječanstva u postratnom razdoblju (H. Arendt).

4

Akty zbiorowej przemocy na Bałkanach Zachodnich w Chorwacji i Kosowie (wybrane przykłady)

80%

Ickiewicz-Sawicka M.

Kultura i Społeczeństwo

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2023

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vol. 67

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issue 1

109-122

EN

The paper tackles the still to be fully explored forced isolation centres functioning beyond the democratic system of justice, serving the so-called re-education or quite simply isolation, and ultimately elimination, of political opponents or those sharing different worldviews to a particular political regime. The first section presents information concerning the Croatian Nazi extermination camp at Jasenovac, which was established during the existence of the so-called Independent State of Croatia during the Second World War. In the second part there is a description of the so-called re-education camps, intended for Josip Broz Tito’s opponents, establishing on the Croatian island of Goli Otok. The third part concerns issues related to the functioning of isolation camps of unspecified nature (and mainly identified as camps for military and civilian prisoners of war) in Kosovan territory. These camps were run by functionaries of the Kosovo Liberation Army.

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1 Art Inquiry. Recherches sur les arts

1 Kultura i Społeczeństwo

1 Poznańskie Studia Slawistyczne

1 Slavica Wratislaviensia

1 Ickiewicz-Sawicka M.

1 Koren S.

1 Szperlik E.

1 Zanki J.

1 2023

2 2019

1 2013

The Stone Flower in Pannonia: Collective Trauma, Memory, and War

Dialogue Document Without a Dialogue: Current Debates on World War II in Croatia

Zapiski z „Miasta Umarłych”. Obóz koncentracyjny Jasenovac i Stara Gradiška w literackich narracjach tanatologicznych i dyskursie pamięci obszaru postjugosłowianskiego

Akty zbiorowej przemocy na Bałkanach Zachodnich w Chorwacji i Kosowie (wybrane przykłady)