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Various theories and methods have been developed to understand and clarify this transmission. Traumatically overwhelming, unbearable, unimaginable memories and discourses go beyond social discourse and are passed to the future generations as emotional tenderness or a chaotic urgency. Traumatic events that family members have witnessed or experienced are transferred to later generations. are about identity, ethnicity, culture, some are about family history, positive or negative experiences. New generations depend on the way of movement and discourses of previous generations. The family features of the past and today are familiar to the individual. If we know the past of the family, we can tell the story of how it is. Read moreįamily stories give the individual a sense of identity and create a story for the inclusion, transmission and attachment of new generations. Criminal law on the contrary, is proving to be neither the most adequate nor the most effective remedy. Therefore, politics and history, which should be the prime actors of collective memory, are somehow marginalised by criminal law. Moreover, criminalisation jeopardises the tenets of the liberal approach of criminal law and unveils a widespread trend towards the juridification of memory and remembering. Rather, different domestic legislations implementing the EU Framework Decision correspond to different historical memories. Yet this process has shown that, paradoxically, there is no common European memory. supplanted the original pact against the Holocaust, the foundational event of the European identity.

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The recourse to criminal law and the trial to protect and forge collective historical memory demonstrates that human rights are now at the centre of a new ethical pact. The study of the criminal offence of historical denialism is paradigmatic of some trends of the modern criminal law. The conclusive chapter presents the findings of the comparative study undertaken in this book. Finally, I consider next assignment toward pluralistic Holocaust study.

As a central theory in this paper, I argue that public sphere isn't the place for a privileged class memory. Former is struggle about memorial property and latter is attempt to reveal how can each group be reconcile together in a common memorial framework. Secondly, examining two disputes, Auschwitz Museum in Poland and The Memorial to the Murdered Jews of Europe in Germany. At first I demonstrate the issue of public memory and collective memory toward Holocaust, especially, in Germany. As a consequence, their relationship became in complicated and caused hierarchy. establish their position in public spheres. With the current of public opinion, Holocaust victims have to compete with each other to.

Under the notion of Holocaust uniqueness, many memorials and museums have been influenced by political wind in each era. This paper attempts to analyze the memorial struggle between Holocaust victims. Recently, Holocaust study focuses on the aspect of political memory and cultural memory as important factor. La propuesta por Kertész de convertir el Holocausto en un valor cultural, tiene sentido en la vida individual, mientras que en el espacio público, como escena de la memoria colectiva, se estructura más bien como un trabajo colectivo y polémico de duelo por experiencias históricas. El texto discute en qué medida la dificultad de responder a esas preguntas tiene que ver con la crisis de concepto moderno de historia, resultado de esas experiencias. Imre Kertész, escritor y superviviente del holocausto, se pregunta por la posibilidad de elaborar las experiencias del siglo xx y, a la vez, por la posibilidad de integrar la propia vida individual con la historia colectiva. The public sphere, however, considered as a sort of stage for the collective memory, should be articulated as the collective and polemic mourning work on the historical experiences. Its also suggests that Kertész's proposal to make a cultural value out of the Holocaust only would make sense for an individual life. This paper suggests that any answer to such questions is strictly connected with the crisis of the modern concept of History, being such crisis an outcome of those experiences. Imre Kertész, a writer and a survivor from the Holocaust, puts the question about how are we to work out the experiences of the xxth century and, at the same time, how is it possible for an individual to integrate her own life together with a common collective history.

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