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注释： ①Charles S. Liebman & Eliezer Don-Yehiya, Civil Religion in Israel: Traditional Judaism and Political Culture in the Jewish State, Berkeley, Calif.: University of California Press, 1983, p.100. ②有关纳粹大屠杀纪念日的研究在近年成为国际学术界的前沿热点，重要的有：James E. Young, The Texture of Memory: Holocaust Memorials and Meaning, New Haven: Yale University Press, 1993; Orna Kenan, Between Memory and History: The Evolution of Israeli Historiography of the Holocaust, 1945-1961, New York: Peter Lang, 2003; Roni Stauber, The Holocaust in Israeli Public Debate in the 1950s: Ideology and Memory, trans. Elizabeth Yuval; London: Vallentine Mitchell, 2007, etc。 ③Boaz Cohen, Israeli Holocaust Research: Birth and Evolution, London: Routledge, 2013, pp. 3-4. ④⑥⑦⑨(11)(15)(16)(18)(19)(22)(26)(27)(33)(34)(36)(38)(40)(43)(44)Roni Stauber, The Holocaust in Israeli Public Debate in the 1950s: Ideology and Memory, p.31, p.31, p.33, p.33, p.35, p.37, pp.37-38, p.39, pp.39-40, p.44, p.40, p.46, p.63, p.66, p.98, p.101, p.105, p.111, p.103. ⑤(13)(14)(35)Orna Kenan, Between Memory and History: The Evolution of Israeli Historiography of the Holocaust, 1945-1961, pp.25-26, p.15, p.15, p.17. ⑧希完月20日作为哀悼性纪念日直到二战前夕一直在东欧遵守，始于1171年5月26日(犹太历为希完月20日)31名犹太人因血祭诽谤而被活活烧死。1648年的6月10日(犹太历为希完月20日)，成千上万的东欧犹太人被哥萨克骑兵屠戮，使之与犹太历史上的大灾难再度联系在一起。 ⑩(21)(23)(42)(46)James E. Young, "When a Day Remembers: A Performative History of Yom ha-Shoah", History & Memory, Vol. 2, No.2(Winter, 1990), pp.60-61, p.60, pp.60-61, p.62, pp.63-64. (12)Roni Stauber, "The Jewish Response during the Holocaust: The Educational Debate in Israel in the 1950s", Shofar, Vol. 22, No.4(Summer, 2004), p.59. (17)(28)(37)(39)Doron Bar, "Holocauat Commemoration in Israel During the 1950s: The Holocaust Cellar on Mount Zion", Jewish Social Studies, Vol.12, No. 1(Fall, 2005), p.20, p.24, p.22, pp. 29-30. (20)拉兹勒·诺亚反对4月19日的提议，建议设在二战爆发的9月1日，故而象征着毁灭的开始。 (24)(45)James E. Young, The Texture of Memory: Holocaust Memorials and Meaning, p.269, p.270. (25)E. Don-Yehiya, "Memory and Political Culture: Israeli Society and the Holocaust", in Ezra Mendelson, ed., Studies in Contemporary Jewry, Vol.9, New York: Oxford University Press, 1993, p. 140. (29)David Golinkin, "Yom HaShoah: A Program of Observance", Conservative Judaism, Vol.37, No.4(Summer, 1984), p.57. (30)Ruth Ebenstein, "Remembered Through Rejection: Yom HaShoah in the Ashkenazi Haredi Daily Press, 1950-2000", Israel Studies, Vol. 8, No. 3(Fall, 2003), pp. 146-147. (31)Jackie Feldman, "Between Yad Vashem and Mt. Herzl: Changing Inscriptions of Sacrifice on Jerusalem's 'Mountain of Memory'", A thropological Quarterly, Vol. 80, No. 3(Fall, 2007), p. 1152. (32)Benzion Dinur, "Problema Confronting Yad Vashem in its Work of Research", Yad Vashem Studies, Vol. 1,(1957), pp.9-10. (41)甚至在世俗群体内部也存在不同意见，反对派领导人梅纳赫姆·贝京要求将纳粹大屠杀与英雄主义纪念日拆分为两个节日：纳粹大屠杀纪念日放在阿布月9日，而英雄主义纪念日放在阵亡将士纪念日。参见James E. Young，The Texture of Memory: Holocaust Memorials and Meaning, p.271。 (47)诺亚·卢卡斯：《以色列现代史》，杜先菊等译，商务印书馆，1997年，第402页。 (48)有关“Shoah”词语在以色列建国初期的推广，参见艾仁贵：《“Shoah”的词源、内涵及其普及化：一项语义社会学的考察》，《社会科学》2013年第3期。 (49)这个纪念节日序列还得到空间上的体现：独立纪念日与阵亡纪念日的纪念场所位于耶路撒冷西郊的赫茨尔山，而亚德·瓦谢姆纪念馆作为大屠杀纪念日的纪念场所在毗邻赫茨尔山的纪念之山。 (50)“从浩劫到重生”的专用术语最初由迪努尔1953年4月向议会提出“亚德·瓦谢姆法”议案时使用，参见Dalia Ofer，"The Strength of Remembrance: Commemorating the Holocaust During the First Decade of Israel", Jewish Social Studies, Vol. 6, No.2(Winter, 2000), pp. 38-40。 (51)Don Handelman, Nationalism and the Israeli State, Oxford: Berg, 2004, p.97. (52)Avner Ben-Amoa, Ilana Bet-El & Moshe Tlamim, "Holocaust Day and Memorial Day in Israeli Schools: Ceremonies, Education and History", Israel Studies, Vol.4, No.1(Spring,1999), p.272. (53)George L. Moase, Fallen Soldiers: Reshaping the Memory of the World Wars，New York: Oxford University Press, 1990, p.78. (54)本尼迪克特·安德森：《想象的共同体》，吴叡人译，上海人民出版社，2005年，第9页。 (55)D. H. Akenson, God's Peoples: Covenant and Land in South Africa, Israel, and Ulster, Ithaca: Cornell University Press, 1992, p.249. (56)Yael Zerubavel, "The Death of Memory and the Memory of Death: Masada and the Holocaust as Historical Metaphors, Representations, No. 45(Winter, 1994), p.80. (57)建国初期主流社会以挑剔的态度对待幸存者，谈论纳粹大屠杀成为禁忌。参见Gulie Arad, "Israel and the Shoah: A Tale of Multifarious Taboos", New German Crritique, No. 90(Autumn, 1983), pp.5-26。 (责任编辑：admin) |