There are several major aspects of humor related to the Holocaust: humor of the Jews in Nazi Germany and in Nazi concentration and extermination camps, a specific kind of "gallows humor"; German humor on the subject during the Nazi era; the appropriateness of this kind of off-color humor in modern times; modern anti-Semitic sick humor.
The 2011 book Dead Funny by Rudolph Herzog [1] explores, among other things, the first two aspects: the humor of the oppressed and the humor of the oppressors. [2] [3] One of Herzog's points is that the German humor of the era reveals the extent to which ordinary German citizens were aware of the atrocities of the regime. [3]
Chaya Ostrower , a pioneer in Holocaust humor research, maintained that humor was a defense mechanism that helped to endure the atrocities of the Holocaust. [4] She wrote that until recently the question of humor in concentration camps was little known to the general public and had little attention in scientific community. Among many reasons for this was the common belief that the discussion of humor in the Holocaust may be seen as diminishing the Holocaust, hurting the feelings of the inmates, and trivializing the issue of extermination - if it was possible to laugh, then it was not so terrible after all. Another reason is the reluctance of the survivors to recall harsh memories associated with the unnatural circumstances that evoked humor. Also, the scholars treated humor to be only of second importance in the life of Holocaust survivors. In 2009 Yad Vashem published a book in Hebrew "Without humor we would have committed suicide". In 2014 it was published also in English "It kept us alive: humor as a defense mechanism in the Holocaust". In this book you can find interviews with 55 Holocaust survivors, carried out by Dr. Ostrower where the main question was "Can you describe or tell us about humor in the Holocaust?" [5]
Terrence Des Pres, Sander Gilman, and Sidra DeKoven Ezrahi were among the first scholars to consider the appropriateness of humor about the Holocaust and who has the right to tell Holocaust jokes. [3]
Considering the cruelty of the jokes about the Holocaust, one has to distinguish the "gallows humor", i.e., the humor of the victims, from "sick humor" of the oppressors or haters of the particular social group. [6] The "gallows humor" is a coping mechanism, [7] while "sick humor" is an instrument of aggression. [6]
Viktor Frankl, a psychiatrist and a Holocaust survivor of the Auschwitz concentration camp in his 1946 book Man's Search for Meaning wrote: "To discover that there was any semblance of art in a concentration camp must be surprise enough for an outsider, but he may be even more astonished to hear that one could find a sense of humor there as well; of course, only the faint trace of one, and then only for a few seconds or minutes. Humor was another of the soul's weapons in the fight for self-preservation"... "The attempt to develop a sense of humor and to see things in a humorous light is some kind of a trick learned while mastering the art of living." Frankl further gives an example of humor in dreary circumstances. They were being transported to another camp and the train was approaching the bridge across the Danube. Over the river was the Mauthausen death camp. "Those who have never seen anything similar cannot possibly imagine the dance of joy performed in the carriage by the prisoners when they saw that our transport was not crossing the bridge and was instead heading only for Dachau." When the inmates learned that there was no crematorium in the camp, they "laughed and cracked jokes in spite of, and during, all we had to go through." [8] "An abnormal response to an abnormal situation is in the nature of normal behavior". [9]
Chaya Ostrower recognized three major categories of jokes in the book of interviews, Without Humor We Would Have Committed Suicide: [10] self-humor, black humor, and humor about food. She noticed that food jokes were unique for the Holocaust period. [5]
Self-humour: One of the interviewees in Without Humor... was telling about their hair being cut upon arrival to Auschwitz. Many women were crying, but she started laughing. When asked why, she answered that never in her life had she had a hairdo for free. [5]
Black humor was a means of reducing anxiety of the awareness of death. An example well-known in Warsaw: "Moishe, why are you using soap with so much fragrance?" - "When they turn me into soap, at least I will smell good". [5] Jokes about soap were in response to rumors which started circulating in 1942 about soap produced from the fat of the Jews. Other jokes of this kind: "See you again on the same shelf!" or "Don't eat much: the Germans will have less soap!" [11]
Humor about food constituted about 7 percent of humor discussed in the study. The interviewees mention that there was lots of humor about food, because food was a common subject, because there was always not enough of it. An interviewee recalls: there was a group which liked to discuss recipes. Suddenly one of them lost her mood and stopped talking. "What's wrong with her?" - "I think her cake has burned". [5]
The Holocaust-era archive clandestinely collected by a team led by Holocaust victim Emmanuel Ringelblum ("Ringelblum Archive") documented the everyday life in Nazi-organized Jewish ghettos, in particular, the Warsaw Ghetto. Among other things, the archive documented the humor perspective of the inhumane Jewish life. The archive includes jokes about Poles, Nazis, Hitler, Stalin, etc. A good deal of them were self-jokes about life, death, disease, hunger, and humiliation. [11]
Joseph Wulf in "Vom Leben. Kampf und Tod im Ghetto Warsau" cites a number of black jokes from diaries of Warsaw ghetto residents, such as:
Horowitz passed to the other world and sees Christ in the paradise. He asks "What is this Jew without an armband doing here?" St. Peter anwers: "Leave him alone. He is the son of the property owner." [12]
Telling Holocaust jokes in public may be illegal in Germany. [13]
Demonstrating that Holocaust humor is international, Dundes and Hachild cite two versions of a joke recorded in Germany and the United States in the early 1980s: "How many Jews will fit a Volkswagen" – "506: six in the seats and 500 in the ashtrays". [6]
In a 1988 article "Holocaust Laughter", Terrence Des Pres argues that "a comic response is more resilient, more effective in revolt against terror and the sources of terror than a response that is solemn or tragic". [14]
Adam Muller and Amy Freier note that in modern times increasingly many people are becoming comfortable joking about the Holocaust. They attribute this, among other reasons, to the fact that since the generation of Holocaust survivors had passed, and there is no more witnesses of the atrocities, who could provide emotional firsthand testimonies. Nevertheless the "Holocaust etiquette" prescribes to consider it as a unique, solemn and, to a degree, sacred event, and laughter related to the matter disrupts this convention and is viewed as bad taste. Some other people see modern Holocaust "comedy as a vehicle for coming to terms with the memory of Nazis' horrors". [15]
The Final Solution or the Final Solution to the Jewish Question was a Nazi plan for the genocide of individuals they defined as Jews during World War II. The "Final Solution to the Jewish question" was the official code name for the murder of all Jews within reach, which was not restricted to the European continent. This policy of deliberate and systematic genocide starting across German-occupied Europe was formulated in procedural and geopolitical terms by Nazi leadership in January 1942 at the Wannsee Conference held near Berlin, and culminated in the Holocaust, which saw the murder of 90% of Polish Jews, and two-thirds of the Jewish population of Europe.
Nazi Germany used six extermination camps, also called death camps, or killing centers, in Central Europe during World War II to systematically murder over 2.7 million people – mostly Jews – in the Holocaust. The victims of death camps were primarily murdered by gassing, either in permanent installations constructed for this specific purpose, or by means of gas vans. The six extermination camps were Chełmno, Belzec, Sobibor, Treblinka, Majdanek and Auschwitz-Birkenau. Extermination through labour was also used at the Auschwitz and Majdanek death camps. Millions were also murdered in concentration camps, in the Aktion T4, or directly on site.
A joke is a display of humour in which words are used within a specific and well-defined narrative structure to make people laugh and is usually not meant to be interpreted literally. It usually takes the form of a story, often with dialogue, and ends in a punch line, whereby the humorous element of the story is revealed; this can be done using a pun or other type of word play, irony or sarcasm, logical incompatibility, hyperbole, or other means. Linguist Robert Hetzron offers the definition:
A joke is a short humorous piece of oral literature in which the funniness culminates in the final sentence, called the punchline… In fact, the main condition is that the tension should reach its highest level at the very end. No continuation relieving the tension should be added. As for its being "oral," it is true that jokes may appear printed, but when further transferred, there is no obligation to reproduce the text verbatim, as in the case of poetry.
Viktor Emil Frankl was an Austrian neurologist, psychologist, philosopher, and Holocaust survivor, who founded logotherapy, a school of psychotherapy that describes a search for a life's meaning as the central human motivational force. Logotherapy is part of existential and humanistic psychology theories.
The German camps in occupied Poland during World War II were built by the Nazis between 1939 and 1945 throughout the territory of the Polish Republic, both in the areas annexed in 1939, and in the General Government formed by Nazi Germany in the central part of the country (see map). After the 1941 German attack on the Soviet Union, a much greater system of camps was established, including the world's only industrial extermination camps constructed specifically to carry out the "Final Solution to the Jewish Question".
The Holocaust—the murder of about six million Jews by Nazi Germany from 1941 to 1945—is the most-documented genocide in history. Although there is no single document which lists the names of all Jewish victims of Nazi persecution, there is conclusive evidence that about six million Jews were murdered. There is also conclusive evidence that Jews were gassed at Auschwitz-Birkenau, the Operation Reinhard extermination camps, and in gas vans, and that there was a systematic plan by the Nazi leadership to murder them.
This is a selected bibliography and other resources for The Holocaust, including prominent primary sources, historical studies, notable survivor accounts and autobiographies, as well as other documentation and further hypotheses.
The Łódź Ghetto or Litzmannstadt Ghetto was a Nazi ghetto established by the German authorities for Polish Jews and Roma following the Invasion of Poland. It was the second-largest ghetto in all of German-occupied Europe after the Warsaw Ghetto. Situated in the city of Łódź, and originally intended as a preliminary step upon a more extensive plan of creating the Judenfrei province of Warthegau, the ghetto was transformed into a major industrial centre, manufacturing war supplies for Nazi Germany and especially for the Wehrmacht. The number of people incarcerated in it was increased further by the Jews deported from Nazi-controlled territories.
The Kraków Ghetto was one of five major metropolitan Nazi ghettos created by Germany in the new General Government territory during the German occupation of Poland in World War II. It was established for the purpose of exploitation, terror, and persecution of local Polish Jews. The ghetto was later used as a staging area for separating the "able workers" from those to be deported to extermination camps in Operation Reinhard. The ghetto was liquidated between June 1942 and March 1943, with most of its inhabitants deported to the Belzec extermination camp as well as to Płaszów slave-labor camp, and Auschwitz concentration camp, 60 kilometres (37 mi) rail distance.
The Holocaust has been a prominent subject of art and literature throughout the second half of the twentieth century. There is a wide range of ways–including dance, film, literature, music, and television–in which the Holocaust has been represented in the arts and popular culture.
Jewish resistance under Nazi rule took various forms of organized underground activities conducted against German occupation regimes in Europe by Jews during World War II. According to historian Yehuda Bauer, Jewish resistance was defined as actions that were taken against all laws and actions acted by Germans. The term is particularly connected with the Holocaust and includes a multitude of different social responses by those oppressed, as well as both passive and armed resistance conducted by Jews themselves.
The Holocaust in Poland was the ghettoization, robbery, deportation, and murder of Jews, simultaneously with other people groups for identical racial pretexts, in occupied Poland, organized by Nazi Germany. Three million Polish Jews were murdered, primarily at the Chelmno, Belzec, Sobibor, Treblinka, and Auschwitz II–Birkenau extermination camps, representing half of all Jews murdered during the Europe-wide Holocaust.
During the 20th century there were various alleged instances of soap being made from human body fat. During World War I the British press claimed that the Germans operated a corpse factory in which they made glycerine and soap from the bodies of their own soldiers. Both during and after World War II, widely circulated rumors claimed that soap was being mass-produced from the bodies of the victims of Nazi concentration camps which were located in German-occupied Poland. During the Nuremberg trials items were presented as evidence of such production. The Yad Vashem Memorial has stated that the Nazis did not produce soap with fat which was extracted from Jewish corpses on an industrial scale, saying that the Nazis may have frightened camp inmates by deliberately circulating rumors in which they claimed that they were able to extract fat from human corpses, turn it into soap, mass-produce and distribute it.
Holocaust trains were railway transports run by the Deutsche Reichsbahn and other European railways under the control of Nazi Germany and its allies, for the purpose of forcible deportation of the Jews, as well as other victims of the Holocaust, to the Nazi concentration, forced labour, and extermination camps.
The Będzin Ghetto was a World War II ghetto set up by Nazi Germany for the Polish Jews in the town of Będzin in occupied south-western Poland. The formation of the 'Jewish Quarter' was pronounced by the German authorities in July 1940. Over 20,000 local Jews from Będzin, along with additional 10,000 Jews expelled from neighbouring communities, were forced to subsist there until the end of the ghetto history during the Holocaust. Most of the able-bodied poor were forced to work in German military factories before being transported aboard Holocaust trains to the nearby concentration camp at Auschwitz where they were exterminated. The last major deportation of the ghetto inmates by the German SS – men, women and children – between 1 and 3 August 1943 was marked by the ghetto uprising by members of the Jewish Combat Organization.
The Holocaust in Hungary was the dispossession, deportation, and systematic murder of more than half of the Hungarian Jews, primarily after the German occupation of Hungary in March 1944.
The Holocaust in Bohemia and Moravia resulted in the deportation, dispossession, and murder of most of the pre-World War II population of Jews in the Czech lands that were annexed by Nazi Germany between 1939 and 1945.
The question of how much Germans knew about the Holocaust whilst it was being executed is a matter of debate by historians. With regard to Nazi Germany, some historians argue that it was an open secret amongst the population, whilst others highlight a possibility that the German population were genuinely unaware of the Final Solution.Peter Longerich argues that the Holocaust was an open secret by early 1943, but some authors place it even earlier. However, after the war, many Germans claimed that they were ignorant of the crimes perpetrated by the Nazi regime, a claim associated with the stereotypical phrase "Davon haben wir nichts gewusst".
