By Steven Pressman
Fifty blameless Lives.
One Unforgettable Journey.
In early 1939, few americans have been puzzling over the darkening typhoon clouds over Europe. Nor did they've got a lot sympathy for the transforming into variety of Jewish households that have been more and more threatened and brutalized by means of Adolf Hitler's rules in Germany and Austria.
But one usual American couple determined that whatever needed to be performed. regardless of overwhelming obstacles—both in Europe and within the United States—Gilbert and Eleanor Kraus made a daring and unheard of determination to trip into Nazi Germany that allows you to retailer a bunch of Jewish children.
Fewer than 1,200 unaccompanied childrens have been allowed into the us through the whole Holocaust, during which 1.5 million kids perished. The fifty young ones stored by means of the Krauses became out to be the one biggest team of unaccompanied little ones dropped at America.
Drawing from Eleanor Kraus's unpublished memoir, infrequent old records, and interviews with greater than a dozen of the surviving young ones, and illustrated with interval photos, archival fabrics, and memorabilia, 50 youngsters is a outstanding story of private braveness and effective heroism that gives a clean, certain perception right into a severe interval of background.
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Extra resources for 50 Children: One Ordinary American Couple's Extraordinary Rescue Mission into the Heart of Nazi Germany
64 One such rare moment of life for Améry was when he faced torture by the Gestapo. Gestapo men in leather coats, pistol pointed at their victim – that is correct, all right. But, then, almost amazingly it dawns on one that the fellows not only have leather coats and pistols, but also faces…like anyone else’s. Plain, ordinary faces. And the enormous perception at a later stage, one that destroys all abstractive imagination, makes clear to us how the plain, ordinary faces finally become Gestapo faces after all, and how evil overlays and exceeds banality.
The use of an Israeli national court was justifiable in the absence of an international court or a successor court to Nuremberg and in light of the fact that Eichmann’s job was to organise the killing only of Jews. , etc. 46 For Arendt, the trial of Eichmann was one of the means by which the abstract conception of universal responsibility, which was drawn from the experience of the Holocaust, could be made concrete and actual. 47 What Arendt expressed was a growing sense of lost opportunity: that the precedent set by Nuremberg was being ignored in the era of cold war, that the universalistic import of crimes against humanity was being corralled back into a nationalist frame of reference, that the ethical significance of the Holocaust was being lost to a moral division of the world between them and us, good and evil, which served only as an index of a world purged of all political profundity.
57 What I do wish to raise, however, is the subtext of this terminological turn as a situated response to new ways of ‘mythologising the horrible’ and endowing perpetrators with ‘a streak of satanic greatness’ that were emerging in the 1960s in the shape of what I earlier referred to as ‘Holocaust piety’. The experience of watching and hearing Eichmann was the trigger for Arendt’s re-affirmation of a humanist tradition according to which only good is radical and evil is merely the deprivation of good with no independent reality of its own.