SKU: 86217190071

Spurensuche

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SpurensucheWeil nicht einmal zehn im religisen Sinn Erwachsene zusammenkommen konnten, um einen Gottesdienst zu feiern, gibt es keine Synagoge, auch keinen jdischen Friedhof in Wernigerode. Zwar hatte im Mittelalter eine Judengasse existiert, doch war den Juden ab 1592 das Wohnrecht in der Grafschaft jahrhundertelang entzogen. Erst Ende des 19. Jahrhunderts sind wieder fnf jdische Familien in der Stadt nachweisbar. Peter Lehmann hat anhand zahlreicher Dokumente

Weil nicht einmal zehn im religiösen Sinn Erwachsene zusammenkommen konnten, um einen Gottesdienst zu feiern, gibt es keine Synagoge, auch keinen jüdischen Friedhof in Wernigerode. Zwar hatte im Mittelalter eine Judengasse existiert, doch war den Juden ab 1592 das Wohnrecht in der Grafschaft jahrhundertelang entzogen. Erst Ende des 19. Jahrhunderts sind wieder fünf jüdische Familien in der Stadt nachweisbar. Peter Lehmann hat anhand zahlreicher Dokumente und Forschungsergebnisse die Lebensgeschichten zehn hiesiger jüdischer Familien recherchiert. Da ist der Journalist und Stadtrat, der zur Selbsttötung getrieben wurde. Da sind drei Familien, die Bekleidungs- und Modegeschäfte betrieben. Der Rektor des Lyzeums fehlt ebenso wenig wie der Pfarrer ohne Kanzel, der Jurist mit Berufsverbot, der Käsefabrikant oder der Händler mit Waren des täglichen Bedarfs. Sie alle gerieten in die vernichtenden Räder des nationalsozialistischen Rassenwahns. Einige konnten fliehen, von vielen verlieren sich die Spuren. Erzählt wird aber auch von einer Familie, die aus der Ferne wieder Kontakt mit Wernigerode aufgenommen hat und woraus eine neue Freundschaft entstand. Ergänzt werden diese Berichte durch eine Sammlung von Namen und Personen, die zwar in der Stadt geboren wurden oder nur kurzzeitig hier lebten, über die aber bisher nur wenig zu erfahren war. Eine jüdische Weisheit lautet: 'Ein Mensch ist erst vergessen, wenn sein Name vergessen ist.' Wie kann heute erinnert werden? Wie lässt sich der wenigen jüdischen Mitmenschen gedenken? Das Buch geht auch diesen Fragen nach. Die hier dokumentierte Wernigeröder Spurensuche ist beispielhaft für den ganzen Harzraum.

EAN: 9783867324373
Farbverschnitt: Generell werden die Bücher ohne Farbverschnitt geliefert, auch wenn die Abbildungen einen Farbverschnitt zeigen.
Erscheinungsjahr: 2023
Produktform: Kartoniert
Titel der Reihe: Harz Forschungen#36#
Autoren: Lehmann, Peter
Seitenzahl/Blattzahl: 194
Abbildungen: Schwarzweißabbildungen
Keyword: Judentum; Nationalsozialismus; Wernigerode
Fachschema: Wernigerode
Fachkategorie: Geschichte: Ereignisse und Themen, Biografien: allgemein
Region: Wernigerode
Zeitraum: Erste Hälfte 20. Jahrhundert (1900 bis 1950 n. Chr.)
Thema: Auseinandersetzen, Verstehen
Text Sprache: ger
Verlag: Lukas Verlag, B”ttcher, Frank, Dr.
Länge: 235 mm
Breite: 168 mm
Höhe: 15 mm
Gewicht: 504 gr
Genre: Geisteswissenschaften/Kunst/Musik
Herkunftsland: DEUTSCHLAND (DE)
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SKU: 86217190071

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4.6 ★★★★★
Based on 11 reviews
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Miscellaneous Notes
Lowell, US
★★★★★ 5
Beautiful Book!
Format: Hardcover
A beautiful edition of one of my childhood favorites!
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Reviewed in the United States on September 22, 2023
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Shava Nerad
West Palm Beach, US
★★★★★ 5
You can get this online free, but I bought it. Let Fanon turn your brain inside out.
I actually like the idea of supporting a press that is publishing Fanon. When I was growing up with my dad working with the SCLC and Dr. Martin Luther King, Jr., as part of the night security crew for the summer marches, I was probably more aware than most Americans -- certainly most Americans outside of the black community -- of how much permeability there was between the nonviolent SCLC, and the Black Panther movement, for which Fanon was a seed influence. Youth in the SNCC organization, the youth group associated with the SCLC, often went back and forth between SNCC and the Panthers as they developed their activist identity and their ideas of how justice might be achieved. The phrase "by any means necessary" used by the Panthers often scared the bejeezus out of the white community. But when I sat down with my father -- who was an adherent of formal nonviolence -- he handed me Fanon to read, and told me that it was a valid investigation as to whether violence should be considered if nonviolent means were not entertained by the state. To my dad, who was a peaceful but fiercely justice-oriented man (for those of you who know the idiom "fire of Amos" he had it), he considered that without the counterpoint of the Panthers, MLK would never have gotten a hearing in Washington DC. Just the idea that there were revolutionaries in American society looking at American "apartheid" and saying, "We are willing to take care of our own if you separate us. We see our situation as that of a post-colonial slavery society and use the model of African liberation as our model. We are willing to be peaceful if we are given justice in peace, but we do not believe that you are acting in good faith and will use whatever means necessary to see you follow your own promises of justice and see justice for our own people if you will not see that done." That was actually a step down from Fanon. That was actually optimism. But all white Americans heard out of any of that was: "...by any means necessary." They didn't think of how they were creating the circumstances that might precipitate violence. That whites had created a system that instituted violence to keep slaves, and later free blacks, contained and preserve power and privilege for the white majority. It is hard for most Americans to even realize that America -- although we became independent from England -- continued as a colonial nation and economy on our own continent and territory. That all the institutions of the repression and destruction of indigenous and imported-slave cultures that happened "over there" in countries that Europeans colonized far from home, we did at home as a break-away colony, and the Europeans who conquered America never relented, compromised, or acknowledged that colonial reality in the way that the Spanish, Dutch, Portuguese, Italian, French, and British Empires did in their colonial domains. So Fanon is someone worth reading, not only for Africans, or for African-Americans, but for any American or anyone else in the world who wants to better ponder white privilege in America and how it became so very different from colonial privilege as that faded in Africa, through the lens of this Algerian revolutionary philosopher, who so influenced our Panthers. I remain committed to nonviolence personally, but I understand intensely how MLK and Malcolm balance each other. And how that can actually lead to better peaceful solutions, in a social justice conflict where the status quo has been preserved by judicial and extrajudicial violence by a superior force. This is still relevant in puppet regimes all over the world. In client states of capitalist powers and of Russia and China. In the conflicts surrounding Israel, and the conflicts throughout the Middle East and Central Asia that are often couched in sectarian terms or sectarian vs secular terms. It is vital to understanding countries like Zimbabwe or South Africa, where the dynamics of early black leadership as colonial-wannabes are creating environments of corruption and scandal, and robbing their own people. Everyone should read Fanon. If you can't afford the book here, you can find it online free. This book, and Black Skin, White Masks, both highly recommended. If you don't like Marxist/Socialist politics, try to suspend disbelief a bit. The philosophy, sociology, and psychology is amazing.
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Reviewed in the United States on March 28, 2019
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Pawtucket, US
★★★★★ 5
The destruction of racism
Format: Paperback
This is a very open and candid view of racism in the early 19th century
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Reviewed in the United States on May 22, 2026
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Benguet Bill
Bozeman, US
★★★★★ 5
good read
Format: Paperback
classic work on imperialism
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Reviewed in the United States on January 11, 2026
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A. Kassahun
Port Orchard, US
★★★★★ 5
Must read book on African colonial sociology and politics
Fanon describes the character of (European) colonialists, the colonised Africans (the "masses" - rural and urban, the elites, the nationalists, the tribalists) wonderfully. The book is wonderfully written - Fanon must have been a good writer. Fanon is a psychiatrist, and worked in Algeria as psychiatrist, but he many have travelled other African countries too. His book shows his deep knowledge of both African and European sociology, psychology and politics. The book is still relevant; his analysis as to what will happen after the liberation of African countries is amazingly valid. He is in a way one of the most important African (though he is born in Latin America) sociologist and political scientist. Fanon's book starts on "violence", he doesn't shy away from prescribing violence in the struggle for liberation. Some find Fanon advocating violence, but that is not the case. He puts in perspective the violence perpetrated by colonists against the resulting reaction that culminates in the violence of the colonised. His clear analysis demystifies the violence that still grips Africa. Unfortunately Fanon seems to put all European in Africa as colonists. Many cases from South Africa show that that should not be the case. But his views may be due to the brutal repression he has to witness and experience in Algeria by the French government and French citizens there.
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Reviewed in the United States on March 13, 2010

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