Oakley 1
Donovan Oakley
Prof Kohl
ENG 102
14 April 2021
The Armenian Genocide and the Prevention of Mass Murder
During the infancy of the first World War, a deliberate and systematic attempt to
eliminate Armenians from the Ottoman Empire resulted in the exodus and death of over half of
the Armenian population in the world. The Armenian Genocide marked the first mass murder of
what would become a century ravaged by similar massacres, a grim foreshadowing of the signs
that historians have come to know all too well. Genocides continue to happen today, all
following the same formula for destruction. Many people accept this as if mass murder occurs as
a natural disaster, an imminent aspect of the human condition; others hide behind ignorance and
indifference. Citizens across the globe feel numb in what they perceive as powerlessness to
prevent events of genocidal mass murder. People of every nation need to understand that they do
have power—that their power lies in widespread publicized recognition and education. This
never has to happen again. Attention toward the warning signs of genocide creates pressure for
crucial early intervention, for the implementation of preventative measures, and for the
protection of human lives.
The relationship between Turks and Armenians always defined itself with friction, from
their first meeting to present-day society, the enclave remains an ethnic tinderbox. However, this
conflict is far from equally matched. Over the course of the Ottoman Empire’s lifespan of more
than half of a millennium, the Armenian ethno-religious minority sustained subjugation,
massacres and scapegoating by their neighbors even before the official beginning of the
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Armenian Genocide. A need to appeal to the Ottoman System as a means for survival manifested
in submissiveness, both socially and politically, as the centralized imperial government passed
laws to maintain the subordination of Armenians. Due to this unwavering compliancy, in
contrast to Greeks’ and Slavs’ rebellious nature against the Ottomans’ suffocating reign,
Armenians within the empire earned the title of loyal millet (“millet” translating to religious
group or people). The pervasiveness of this label exemplifies the sturdy confidence bolstered by
majority Muslim groups of the empire; this loyal millet class of society would never attempt to
defy or resist them.
Perhaps the first and most vivid instance of Ottomans consciously recognizing
Armenians as subversive occurred during the tail end of the nineteenth century, following a
disastrous defeat in the Russo-Turkish War. Ottoman powers drew conclusions of an alliance
between the Eastern Armenians and their Russian neighbors, while impressions of Armenians as
“alien” grew stronger. The empire employed loyal Kurds in new regimens to police the
Armenian population and reinforce Ottoman power in the Eastern block; this only antagonized
the Christian minority further, and as more Armenians actively desired autonomy and
independence, the centralized power started to lose its grip on the loyal millet. Several massacres
enacted by this Kurdish army took place on the eve of the twentieth century, as the autocratic
state decided to deal with “The Armenian Question” not by reform of the empire, but by the
blood of the subversive (Suny 215). Hundreds of Armenians died in the Ottomans’ violent
efforts to reinforce the minority’s place in the sociopolitical food chain.
The tightening clutch of the empire’s centralized autocracy lead to the formation of The
Young Turks, also referred to as the Committee of Union and Progress (CUP) in its
organizational form. Born in the wake of the new century, The Young Turks existed as a group
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as well as a movement, committed to the reformation of the Ottoman Empire’s monarchy into a
constitutional government. Despite the name, The Young Turks initially included several smaller
committees, parties, and ethnic groups, including the rebellious Greeks as well as the empire’s
loyal millet, Armenians (Parvanova 163). Perhaps the oppressed minority groups joined the
movement as a way to incrementally gain autonomy, in hopes that the proposed constitution
would provide sufficient shielding from the empire’s tightening grip. In a successful coup d’etat,
The Young Turks’ small, closed circle of leaders seized power. In a time of nationalism, with
independent states quickly replacing the archaic empires of centuries past, they introduced a new
constitution, and executed their plans toward the modernization of the empire. Though generally
more liberal than the monarchy, the CUP had no intentions to dissolve the power of the empire in
favor of a single, wholly Turkish state. As nationalism began to color the movement, a
specialized form of xenophobia, known as “Pan Turkism,” took hold. Once again, Ottomans
severed Armenians from the privileges of unity as their identity became tied to political
nationality, and the differences of culture and language designated them as “other” (Gibson 515).
Though The Young Turks initially included Armenians as a vital part of a reconceptualized
society, new CUP-backed pieces of media and photography alike illustrated them as enemies or
excluded them entirely, as the empire literally erases Armenians from their new image (Low 54).
As the world watched, The Young Turks made this abundantly clear—Armenians would never
worship like them, speak like them, or look like them—and they have no place in the new,
Turkish Ottoman Empire.
The “Turkification” of the empire grew into an increasingly authoritarian regime as the
first World War began, the CUP’s approach to internal politics its own kind of warfare; the
movement quickly removed dissenting forces, journalists, and ministers. As the war intensified,
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Ottoman forces moved into the Caucasus region, bringing soldiers from every corner of the
empire—Turks and Armenians alike—to halt the Russian military’s advances. The Ottoman
Empire suffered a familiarly crippling defeat due to ill-preparedness and harsh weather
conditions. The empire’s highly influential military publicly blamed “Armenian treachery”
within the regimen for their strategy’s failure (Suny 211). Seemingly overnight, the Ottomans’
loyal millet became treasonous and despicable; the seeds of hatred from the Russo-Turkish War
came to fruition. Loyalty warped into a perceived calculated deviousness, and Armenians into a
poisonous leech on the empire. The CUP’s fear of losing empirical reign, coupled with the anger
over their repeated defeat, dredged up a deep-seated, long-standing contempt for the Armenian
people; after milennia of simmering biases, anti-Armenian sentiment reached its boiling point.
This shift of culpability, reinforced by centuries of tension and subjugation, quickly
evolved into a massacre of horrendous proportions. The Young Turk government hastily gave
orders to disarm, segregate, and exterminate demobilized Armenian soldiers. As the CUP
became increasingly vocal about supposed Armenian treachery, they rounded up several hundred
prominent Armenian figures in Constantinople for exile. Their deportation occured as a spectacle
for all of the empire, and the world, to see. Stripped of their defending body and robbed of their
unifying voices in a matter of months, the empire forced Armenians into an exodus of biblical
proportions. By the hundreds of thousands, Armenian men, women, and children exiled from
their centuries-old homes, marched across the Syrian Desert. Many endured rape and beatings, or
died due to malnutrition and exhaustion under the Syrian sun. National security officials gave
directions to exterminate any individuals who showed signs of resistance or attempted to escape
(Manukyan 10). Those who did not perish in the desert languished in concentration camps where
they faced starvation or murder. The Ottoman government had no intention of letting any exiled
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Armenian return alive. Some women and children became forcibly assimilated into Muslim
families instead, having left behind not only their homes, families, and churches, but their culture
and way of life.
While before the genocide many Armenian communities remained largely segregated
from other groups, neighboring Muslim communities tended to vastly outnumber them, and just
as many lived in regions where they existed as simple minorities. Soon after the exiles and
massacres, Armenian businesses and homes went up for sale. The Young Turk government
usurped church properties as old as the tenth century (I 240). While the CUP played the most
major role in setting forth these events, the essential nature of the participation of local people
can not go ignored. As noted by Kurt, “Already motivated by political and personal prejudice,
and enticed by the promise of property, businesses and wealth of the expelled Armenians, they
found sufficient reason to participate,” (60). The words and actions of the reigning government
tapped into both centuries-old biases and newly-conscious desires for homogeny, freedom from
the other. Though self-evident that not all Muslim citizens actively harbored resentment for their
Armenian neighbors, enough residents of the empire stood to gain from their expulsion to justify
their deaths and exile.
The long-term effects of the genocide, dissipation, and forced assimilation of over half of
all Armenian people continue to ripple into modern society. Religious leaders consider the loss
of life, sacred properties, community, and both intellectual and financial wealth nothing short of
tremendous (I 234). Today, Armenia exists as a free and independent nation, nestled between
Turkey, Georgia, Azerbaijan, and Iran. Modern Armenians continue to rebuild their unity and
faith with little or absent support from neighboring countries, piecing together Armenian identity
after their genocide had taken so much. Turkey, the undisputed successor of the empire, has paid
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no reparations, financial, physical, or otherwise, to the Armenian people. The Turkish
government, and subsequently many Turkish citizens, do not choose to recognize their state’s
past actions as genocide, some viewing accusations as a “new crusade” by the West, in an effort
to humiliate Turkey (Tesón 816). Nations outside of Armenia have made some progress in
(relatively) recent years regarding recognition; denial of the Armenian Genocide in French
government became a crime, and the US House of Representatives publicly urged Turkey to
return stolen churches, both of which resulted in an aggressive response from Turkish
government (I 234). During the deportations and genocide of Armenians in the Ottoman Empire,
many instances occurred where The Young Turks retroactively passed laws to legitimize their
actions, creating a complicated present for international law today (Manukyan 9).
Further, a stalling and unproductive debate remains on what constitutes a “genocide”, and
unfortunately, deniers of the Armenian Genocide exploit significant leeway within the working
definition, “the deliberate and systematic destruction of a racial, political, or cultural group,”.
Officials of modern-day Turkey reject the genocide on the basis of this definition, claiming that
they had no intention of wiping out all Armenians (Tesón 816). Though bold to clame they know
the intentions of long-dead politicians, Turkish authorities consistently argue that this mass
exodus of Armenians, decorated by massacres, occurred as means of relocation. Relocation
accompanied by robbery, rape, and murder, reliably recorded by missionaries, foreign military,
and diplomats alike (Suny 211-212). Current fears of stepping on the toes of Turkish allies
continues to rob the world of justice, more than a century later. The term and definition of
“genocide” itself did not come into existence until the mid-20th century, well after the Armenian
Genocide. The purely semantic value of genocide versus mass murder aside, this loosely
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enforced definition results in a world unwilling to give Armenian descendants the dignity and
recognition they deserve.
The concept of genocide has become hauntingly familiar to the modern world, and
ethnic/political cleansing remains a continuous, looming threat to minorities and oppressed
peoples across the globe. Considered the first genocide of the 20th century, the Armenian
Genocide reveals a clear and calculated formula, timeline, and aftermath of the functions of mass
murder. The Armenian Genocide sits atop a pyramid of hate, propped up and strengthened by
years of biased attitudes, actions, and violence, but solidified by indifference. The Ottomans’
treatment and attitude toward Armenian citizens seemed to exist as a fact of life, a force of
nature—unstoppable, unchangeable. In turn, people of the world continue to treat the Armenian
Genocide as an unavoidable event. Many nations deal with strained inside relations, but have
never, or perhaps will never, commit genocide of a populace. This doesn’t have to ever happen
again. By dismantling the foundations that reinforce the possibility of mass murder—removing
bias, showing no tolerance for bias-motivated violence, condemning these acts of the past and
present, and recognizing the victims and factors contributing to genocides the world has already
endured—we can put this crime against humanity behind us.
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Image by Donovan Oakley
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Works Cited
Gibson, Stacy. “The Role of Structure and Institutions in the Genocide of the Rwandan Tutsi and
the Armenians of the Ottoman Empire.” Journal of Genocide Research, vol. 5, no. 4,
Dec. 2003, pp. 503-522. Academic Search Ultimate, doi:
10.1080/1462352032000149477.
I, Aram. "The Armenian Genocide: From Recognition to Reparations." International Criminal
Law Review, vol. 14, no. 2, 2014, pp. 233-241. Academic Search Ultimate, doi:
10.1163/15718123-01401001.
Kurt, Ümit. "The Curious Case of Ali Cenani Bey: The Story of a Génocidaire During and After
the 1915 Armenian Genocide." Patterns of Prejudice, vol. 52, no. 1, Feb. 2018, pp. 5877. Academic Search Ultimate, doi: 10.1080/0031322X.2018.1430887.
Low, David. “The Returning Hero and the Exiled Villain: The Image of the Armenian in
Ottoman Society, 1908-1916.” International Journal of Armenian Genocide Studies, vol.
3, no. 1, Jan. 2016, pp. 53-72. Academic Search Ultimate,
https://libproxy.eku.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true
&AuthType=ip&db=asn&AN=139423657&site=ehost-live&scope=site.
Manukyan, Suren. “On the Hierarchy of Perpetrators During the Armenian Genocide.”
International Journal of Armenian Genocide Studies, vol. 3, no. 1, 2016, pp. 5-26.
Academic Search Ultimate,
https://libproxy.eku.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true&
AuthType=ip&db=asn&AN=139423655&site=ehost-live&scope=site.
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Parvanova, Zorka. “Between Radicalism and Reformism: The Ideological Trends in Imaro and
the Young Turk Revolution.” Makedonski Pregled, vol. 42, no. 3, 2019, pp. 160-169.
Academic Search Ultimate,
https://libproxy.eku.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true&
AuthType=ip&db=asn&AN=137685926&site=ehost-live&scope=site.
Suny, Ronald G. ""They Can Live in the Desert but Nowhere Else": Explaining the Armenian
Genocide One Hundred Years Later." Juniata Voices, vol. 16, 2016, pp. 208-229.
Academic Search Ultimate,
https://libproxy.eku.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true
&AuthType=ip&db=asn&AN=121256839&site=ehost-live&scope=site.
Tesón, Fernando R. “National Law as Part of International Law: The Case of the Armenian
Genocide.” San Diego Law Review, vol. 50, no. 4, Fall 2013, pp. 813-832. Academic
Search Ultimate,
https://libproxy.eku.edu/login?url=https://search.ebscohost.com/login.aspx?direct=true
&AuthType=ip&db=asn&AN=96088230&site=ehost-live&scope=site.
Dotson 1
Carly Dotson
Prof. Kohl
102
April 5, 2021
The Importance of the Holocaust
A study conducted by the Conference on Jewish Material Claims Against Germany
reported that 41 percent of Americans and 66 percent of millennials say they don't know about
the Auschwitz death camp where more than a million Jews and others, including Poles, Roma
people and gays were executed. The holocaust remains as a crucial educational factor for society
today, so history does not repeat itself. Thinking about all the innocent lives tragically taken
away makes this topic very important to me, as the topic should to many others. Why is
understanding the particulars of the Holocaust important to humanity today? Simply because the
Holocaust is the result of hate and discrimination, so the importance of understanding the
Holocaust remains clear therefore history does not repeat itself.
The holocaust is one of the most infamous events in history. Learning about the
Holocaust provides an opportunity for society to understand the precautions of said genocide, so
history does not repeat itself. A dictatorship government is when one person, or a group of
people, have complete control over the government. This was the type of government Germany
was under when the Holocaust took place. Understanding why Hitler and the Nazis had such an
impact on millions of people’s decisions will stop similar dictatorships for nations now and in
the future. Matías Grinchpun wrote, “This trend can be traced back to the dictatorship itself,
which responded to international accusations of torture and executions by labeling them as
forgeries made up by exiled left-wing extremists alongside the nation’s foreign enemies” this
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significant quote reveals the consequence of a dictatorship and discriminatory hate crimes. As a
society, we strive on government administration for leadership, so understanding how a dictator,
like Adolf Hitler, can easily interrupt a fair, civilized nation will cease any potential acts of
prejudice, stereotyping, xenophobia, and racism brought on by the government. Hitler also used
many forms of propaganda to manipulate the Germans into thinking Jews are worth the treatment
they endured. The Nazi propaganda was one of the main reasons Jews were so hated, and why
the non-Jewish civilians went along with said hatred. It remains important to understand Hitler’s
tactics, so future civilizations can beware of a mass manipulation.
“...Students will gain a more complete and nuanced understanding of these instances of
mass atrocity, the global nature of these crimes, and (in earnest) begin to contemplate individual
and collective actions/strategies toward their prevention” (Johnson, et al 235). Universities and
schools should have an obligation to teach moral and social awareness to students. Young people
are the future, so it crucial to teach such atrocities so they are not repeated. “Traumatic
experiences can be passed down from one generation to the next” (Kovtiak 51). The teaching of
the Holocaust should be implemented in schools so students will understand when hate crimes
are taken place, and how to prevent any type of discrimination. With these teachings, future
generations will become more comfortable with the concept of genocide and how to prevent
history repeating itself. Studying the Holocaust also gives the opportunity to reflect on the
delicacy of democracy, the importance of our participation as citizens, and the necessity of
holding people in power accountable. “These efforts pointed toward the ongoing effort to ensure
that education about the Holocaust and other genocides might help to reduce prejudice and bias
in our civil society” (Rich p. 51). Rich was explaining the importance of Holocaust awareness
that was mandated in the New Jersey school system, so the students will combat hate speech,
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reduce the violence and vandalism that are linked to hate speech, and learn tolerance to embrace
the diverse makeup of the state. This is important because prevention starts with knowledge, and
knowledge will lead to the cessation of a future genocide.
Understanding exactly how the Holocaust happened is crucial to the prevention of
another genocide. There are ten stages of a genocide: classification, being the first stage, was
implemented upon the Jews when Nazis started to call Jews “them” like they were foreign beings
who did not belong in society. Symbolization and discrimination- the second and third stagetowards the Jews started when they were forced to wear yellow stars on their clothing.
Dehumanizing, organization, polarization, and preparation was implemented when Jews were
not allowed to have certain jobs, marry certain people, and obtain many rights. Persecution and
extermination were the final stages of the Holocaust that resulted in mass killings of innocent
people. It is to be understood that the holocaust was not a spur of the moment event – it took
time, planning, and preparation from Hitler to wipe out most of the Jew population. Hitler used
his manipulative tactics to win over millions of people, so it important for society to recognize if
any of the ten stages of genocide is being implemented. In some circumstances, society likes to
go with the crowd – which is exactly what Germany did during World War II. These ten stages
implemented fear in civilians, so they would act out of fear and do what everyone else is doing.
Some civilizations can be pushovers, so the importance of learning when manipulations is taken
place remains crucial. Understanding the ten stages of genocide will bring awareness to simple
discriminatory acts, like being forced to wear something, that could result in a mass genocide.
The Holocaust had a huge impact on the human beings involved, and it is important to
understand this so human rights can be uplifted. “During World War II, the Jews suffered from
ongoing health issues, malnutrition, and constant psychical pressure during their forced stay in
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shelters, ghettos and concentration camps” (K. Horáčková 237). Why is this statement significant
to society today? During the Holocaust, the victims were treated worse than prisoners with an
end result in murder, so understanding how badly the conditions that were faced will allow the
sacredness of human rights to be uplifted and appreciated. Innocent children endured terrible
things that no child should ever see. “...a child Holocaust survivor reveals that after the war
therapists used to convince children to let go of significant memories and silenced those who
wished to speak in the belief that this would help them to look to the future and forget the past”
(Rabinovitch 444). Learning more about survivors’ stories will allow the nation to seek thanks in
the previous fights for human rights. Thankfully, there are current survivors who are able to tell
their encounters of from the Holocaust, so the world can precisely be educated about this
genocide.
Not only did the victims of the Holocaust endure physical trauma, they also endured
several mental traumas. The survivors today still have post-traumatic stress disorder when
remembering or talking about what they encountered. “For a long time, I could not hear the
sound of locomotives, because it always reminded me how trains arrived in the camp. For a long
time, even today, I cannot pass by a German shepherd dog and not wince” (Cosman, Iona, et al
109) These physical and mental tolls are still carried by the survivors today. Elie Weisel wrote in
his world-renowned book, “Never shall I forget that smoke. Never shall I forget the little faces of
the children, whose bodies I saw turned into wreaths of smoke beneath a silent blue sky. Never
shall I forget those flames which consumed my faith forever” (Cosman, Iona, et al 112)
Why are these awful encounters important to remember? Mainly so society is thankful for their
situations and rights. It’s important to show respect towards the survivors so they can be
reassured that these terrible events will never happen again. It’s important to hear the traumatic
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stories from the survivors so society knows how the terrible conditions they were put through.
These stories do not only bring awareness to the Holocaust, but they bring a new sense of respect
and honor towards the people affected. That is exactly why it is important to remember the
Holocaust and the stories told by the surviors.
The importance of remembering the Holocaust is not only to remain educated but to
honor the people who survived the genocide. Historical sites that memorialize the Holocaust give
full insight on what it was like to endure such a tragic event. By visiting historical sites, such as
Auschwitz, people may become morally and socially aware of genocide events. “This part of
history had been transmitted as oral narrations by the locals so the memory of the dreadful events
survived” (Kovtiak 59). It has been known that the Holocaust has been discredited over the
years, or that some people simply did not believe that it actually happened. “Dario Lopérfido—
then Buenos Aires city’s minister of culture—made headlines when he claimed that ‘there were
not thirty thousand desaparecidos (disappeared) in Argentina’” (Grinchpun 153). This statement
is very offensive to the people who was affected by the Holocaust. This is why is it important to
have memorials of the Holocaust, so that there is living proof of the genocide, and so people can
learn about it first-hand. There are memorials all over the world so people will never forget, or
discredit the actuality of the Holocaust. One of the major memorial sites is the still standing
concentration camp, Auschwitz. In this camp, millions of innocent people were murdered,
tortured, and stripped of their human rights. Some people often wonder if it’s insensitive to allow
people to visit Auschwitz because of the terrible things that happened there. Other people agree
that it is important for the concentration camp to be accessible so there can be a chance for
knowledge of what the innocent prisoners endured. The Holocaust likes to be tucked under the
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rug by some people because of how brutal it is, but there is no sugar coating the event. It should
be talked about and remembered.
The holocaust had a major effect on the economy during World War II. The wiping out
of millions of people is obviously going to affect the progress of the economy. Not only was
there the disappearance of millions of people, but this was during a world war that costed
millions of dollars in up keep. This is important to understand because there was a rippling effect
from the Holocaust. “In the 11 oblasts that suffered most under Nazi occupation, voters in the
1990s were more favorably disposed toward Communist candidates than were citizens in other
regions” (Johnson, et al. 236). This significantly shows that the Holocaust had long term effects
on regions that did not even participate in the genocide. This is important to know because when
a country does such drastic things, other countries will potentially suffer, which is one of the
reasons why world wars happen. The Holocaust did not only affect the victims, it affected many
other regions and still has to this day.
The Pyramid of Hate was very much implemented throughout the Holocaust. Starting
with the biased attitudes, acts of bias, discrimination, violence, and eventually genocide. The
stages of the Holocaust perfectly fit the stages of the Pyramid of Hate. The importance of
learning about the Holocaust is crucial so history does not repeat itself, and so this generation
will have a clear understanding of this genocide.
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This graphic shows the ten stages of genocide. A genocide does not just happen due to the fact
that there are always circumstances leading up to the event. In the Holocaust, all of these ten stages
were implemented upon Jews, Poles, homosexuals, the disabled, etc.
https://www.hmd.org.uk/learn-about-the-holocaust-and-genocides/what-is-genocide/the-tenstages-of-genocide/
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Works Cited
Cosman, Iona, et al. "Describe Fear in Your Own Words. Stories from the Holocaust: A
Historical and Psychological Analysis." Holocaust. Study & Research/Holocaust. Studii Şi
Cercetări, July 2012, pp. 104-114. Academic Search Ultimate.
Grinchpun, Matías. “Not Six Million nor Thirty Thousand: From ‘Holocaust Revisionism’ to
‘State Terrorism’ Denial in Argentina, 1945-2016.” Journal of the History of Ideas, vol. 82, no.
1, Jan. 2021, pp. 153–174. EBSCOhost, doi:10.1353/jhi.2021.0007.
Horáčková, Kateřina, et al. "Consequences of Holocaust on Physical Health of Survivors:
Bibliography Review." Central European Journal of Public Health, vol. 28, no. 3, Sept. 2020, pp.
237–244. CINAHL Complete, doi:10.21101/cejph.a5650.
Johnson, Aaron P., and Lisa Pennington. “Teaching ‘Other’ Genocides: Exploring the
Intersection of Global Education and Genocide Studies.” Social Studies, vol. 109, no. 5, Sept.
2018, pp. 227– 237. EBSCOhost, doi:10.1080/00377996.2018.1483312.
Kovtiak, Elisabeth. “Bringing Back the Silenced Memories: (Un)Official Commemorations of
the Holocaust in Belarus.” Baltic Worlds, vol. 13, no. 4, Dec. 2020, pp. 50–60. EBSCOhost,
search.ebscohost.com/login.aspx
direct=true&AuthType=ip,uid&db=asn&AN=148525876&site=eds-live&scope=site.
Rabinovitch, Galiya, and Efrat Kass. “Avoiding Longing: The Case of ‘Hidden Children’ in the
Holocaust.” Israel Affairs, vol. 22, no. 2, Apr. 2016, pp. 444–458. EBSCOhost,
doi:10.1080/13537121.2016.1140350. Rich, Jennifer. “‘It Led to Great Advances in Science’:
What Teacher Candidates Know About the Holocaust.” Social Studies, vol. 110, no. 2, Mar.
2019, pp. 51–66. EBSCOhost, doi:10.1080/00377996.2018.1515060.
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