Saturday, February 25, 2012

Critical Assessment

Through this project, we found that the combination of the four categories of truth provided a holistic view of the truth of tattoos during the Holocaust. We could easily refute any Holocaust denials relating to the tattoos after having collected evidence that supported the categories. Although each category may have flaws, the collection of factual, narrative, social, and restorative truth gave us a complete and credible perspective of identity markers during the Holocaust. 

Factual Truth: While some numbers and forensic evidence exists regarding the number of people who were tattooed during the Holocaust, I found it difficult to find numbers relating to how many people choose to remove their tattoos verses the number of survivors that choose not to. When learning about the Nazis and their meticulous record keeping, one often assumes that factual evidence about the victims of WWII will be easy to find. However I found that the records often failed to keep track of the number of victims who were tattooed and killed verses the number of people who were tattooed and survived. The factual truth of tattoos as identity markers adds credibility to our proof of the Holocaust up to a point. The invocation of other truths helped us to fill in the gaps left my factual truth.

Narrative Truth: This category of truth was easy to prove, but it turned out to be mostly one-sided. The focus for the narrative truth for tattoos was focused on the victims' account. For example, we were able to include several personal narratives from the victims, yet we could not find testimony from the perpetrators that related to the tattoos. This may be due to the fact that the tattoos are a small part of the Holocaust. However, the narratives that we did find were persuasive and contain a central, irrefutable element: all of the narrators had spent time as at Auschwitz, survived selection, and were then tattooed. In this way, the narrative truth category seemed effective, but it could be much more well-rounded had we been able to find accounts from the perpetrators.

Social Truth: Our specific look at identity markers made it hard to find entire societies with concrete views on Holocaust tattoos. Even when looking at the social truth of the Jewish community we found that different sects of Judaism have very different opinions on what is social acceptable in relation to body markings. Additionally, there are so many ways to group people that when discussing a specific incident it becomes hard to find a group with a single oppinion that clearly emanates from its members. While social truth can add to a combination of all four truths, alone it provided little information about identity markers during the Holocaust.

Restorative Truth: In our research we found ample information about how victims of the Holocaust feel about their tattoos and this added to our understanding of the victims' perspective. However, the factual and narrative truths both also focused on the victims and how they reacted to the way they were treated. In this sense, the restorative truth added few new voices to our investigation. Moreover, between the victims there was not a clear opinion on how to use tattoos as coping mechanisms so we intern could not make a clear conclusion about how Holocaust tattoos help or hinder reconciliation.

Overall, we found that a combination of all four truths provided a much more effective holistic view of identity markers during the Holocaust than any single truth could by itself. Looking at tattoos as a microcosm for all of the events of the Holocaust, we conclude that all four truths need to be taken into account in order to create a credible truth. 

Monday, February 20, 2012

Works Cited

15 Tattooing (Holocaust: Auschwitz). Stason.org, 23 Nov. 2011. Web. 2 Mar. 2012.

Ask Rabbi Lerner. About.com, 2012. Web. 28 Feb. 2012.

At Auschwitz. USHMM, 6 Jan. 2011. Web. 28 Feb. 2012.

Burston, Timna. "Dr Lakra: Betzelem Elohim in Malchut Shaddai(im)." Oholaiv. Oholiav, 21 Mar. 2011. Web. 4 Mar. 2012.

Chabad World. Badges of Honor: Survivors' tattoos displayed. CW, n.d. Web. 3 Mar. 2012.

Fox News. Tattoos From Auschwitz Horror Reunite Lost Inmates. FN, 19 Apr. 2009. Web. 1 Mar. 2012.

Kern, Alice. Tapestry of Hope. N.p.: n.p., 1988. Print.

Lucas, Alan. "Tattooing in Jewish Law." MyJewishLearning. MyJewishLearning, n.d. Web. 2 Mar. 2012

Manier, Jeremy. "Disappearing Ink." Chicagotribune.com. Chicago Tribune, 23 July 1999. Web. 1 Mar. 2012.

Matza, Max. Recording Existence. 2006 Holocaust Remeberance, n.d. Web. 29 Feb. 2012.

United States Holocaust Memorial Museum. Tattoos and Numbers: The System of Identifying Prisoners. USHMM, 6 Jan. 2011. Web. 3 Mar. 2012.

Wiesel, Elie. Night. New York: Hill and Wang, 1985. Print.


Pictures from:
http://xroads.virginia.edu/~cap/holo/elie15.jpg
http://portal.bentonvillek12.org/StaffDevelopment/SDBlogandDiscussion/Facing%20History%20Pictures/_w/Holocaust%20tattoo_jpg.jpg