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Cuerpo-Y-Genero-En-La-Shoa.Pdf UNIVERSIDAD DE CHILE FACULTAD DE FILOSOFÍA Y HUMANIDADES ESCUELA DE POSTGRADO CUERPO Y GÉNERO EN LA SHOÁ Tesis para optar al grado de Magister en Género y Cultura Mención Humanidades XIMENA VANESSA GOECKE SAAVEDRA Profesor Guía: Carla Peñaloza Palma Santiago, 2016 ii iii Resumen En este trabajo se busca realizar una aproximación, desde una perspectiva de género, a la memoria de la Shoá en los sobrevivientes judíos que se radicaron en Chile, a través del estudio de sus testimonios grabados en video por la Fundación Memoria Viva entre 2009 y 2012. Se buscaba comprobar que el género es un factor relevante para comprender la forma en que se recuerda e interpreta la experiencia humana durante el genocidio nazi, evidenciando las diferencias de la tecnología genocida aplicada sobre hombres y mujeres, sus distintas formas de verse y ver a los otros como objetos y sujetos de esa violencia, de resistir, luchar y sobrevivir aprovechando los recursos, las oportunidades y enfrentando los dilemas que les presentaba su condición de género en ese contexto. Para este fin se reflexionó acerca de la memoria judía; se describió el lugar del cuerpo y el género en la cultura nazi y judía; y se analizaron los testimonios de 24 sobrevivientes del área cultural ashkenazí, que permanecieron en Europa durante toda la Shoá, para luego radicarse en Chile. - Autor: Ximena Vanessa Goecke Saavedra - Email: [email protected] - Profesor guía: Carla Peñaloza Palma - Grado académico obtenido: Magister en Genero y Cultura, mención humanidades. - Título de la tesis: Cuerpo y Género en la Shoá. - Fecha de graduación: iv Dedicatoria Le dedico este trabajo principalmente a mi hija Rivka. Pasé casi la mitad de su vida, hasta ahora, trabajando en este tema. - No hay mayor fuerza que la que tú me das. v Agradecimientos A Curt and Else Silberman Foundation y su beca para asistir al curso sobre Género y Holocausto en el Centro de Estudios Avanzados sobre Holocausto (CAHS) del United States Holocaust Memorial Museum en Washington, en Junio 2012. A la Fundación Memoria Viva, y en particular a Alejandra Morales Stekel que facilitó mi acceso a los testimonios, y me invitó a exponer y aprender en un Seminario especializado sobre Holocausto y Derechos Humanos en Buenos Aires, en Noviembre de 2012. Al Auschwitz Jewish Center, del cual fui becaria en junio-julio 2013 para el programa “Bridges to History”, que me llevó a Nueva York y Polonia. A Ana María Tapia, del Centro de Estudios Judaicos de la Universidad de Chile, que generosamente intercambió conmigo materiales y sugerencias. A Lorena Zuchel y Leo Carreño que me facilitaron fotografías y videos, y compartieron sus experiencias visitando campos de concentración, que aún no conozco. A Leo y Franco Carreño y a Ximena Saavedra que me ayudaron con textos en alemán. A Viviana Kremer y Gisele Feldman, que me alentaron a presentar parte de mi trabajo en diversos espacios de la CIS, abriendo espacios de conversación que enriquecieron mis reflexiones. A Rivka, Patricio y mi familia, que me ayudaron, de muchas formas, a lograrlo. vi Epígrafe “Asustada con su propio sueño, Bronia casi se cayó del sillón. Se sentó en el piso entre sus bultos desparramados, y decidió no viajar a Varsovia [como se lo pedía el marido y le sugirió el rabino] sino permanecer en Dembitz. Entonces, febrilmente, ella comenzó a desempacar, mientras murmuraba para sí misma: “A veces una tiene que seguir sus propios sueños”. Yaffa Eliach, “La vision de las estrellas rojas” (Cuento jasídico basado en la conversación testimonial de Rebbetzin Bronia Spira y Dina Spira, 1976) “Ella caminó hacia el oficial alemán a cargo de la aktion y dijo: “Sabemos lo inevitable. Nos vas a matar como has matado a muchos otros judíos inocentes en frente nuestro. Demandamos que nos concedas un último deseo”. “Garantizado” lanzó él, mientras acariciaba con afecto su pistola […] Por más de medio día las mujeres limpiaron la casa de baño ritual y la llenaron de agua. Entonces se limpiaron y sumergieron varias veces en el agua, como prescriben las Leyes de Purificación. Cuando eran conducidas para su fusilamiento, el oficial alemán preguntó […] “Ustedes son una raza inmunda, la fuente de toda enfermedad e infección en Europa. De improviso, ante su muerte, desean estar limpias.” […] “La limpieza y la pureza del cuerpo y la mente son parte de nuestra tradición y forma de vida. D-s trajo nuestras almas puras a este mundo en los puros hogares de nuestros padres, y deseamos retornar en la pureza a nuestro Padre Celestial”” Yaffa Eliach “El baño ritual” (Cuento jasídico basado en la conversación testimonial con Rebbetzin Bronia Spira, Junio 1976) “Es una tarea más ardua honrar la memoria de los seres anónimos que de las personas célebres.” Walter Benjamin vii Advertencia Todas las citas en lengua extranjera fueron traducidas del inglés o el alemán por la autora. viii Tabla de contenido INTRODUCCIÓN 1 Origen del Proyecto 4 Descripción del Proyecto de Investigación 5 I- LA MEMORIA JUDÍA Y LA MEMORIA DE LA SHOÁ. 9 1.1. DE LA MEMORIA REVELADA A LA MEMORIA CULTURAL JUDÍA. 12 Controversias y Debates. 20 1.2. LA MEMORIA DE LA SHOÁ EN LA COMUNIDAD JUDÍA DE CHILE 24 II. GÉNERO Y SHOÁ. MARCO TEÓRICO 28 2.1. DESARROLLO DISCIPLINAR DE LOS ESTUDIOS DE GÉNERO ACERCA DE 29 LA SHOÁ. 2.2. MARCO TEÓRICO: CUERPO Y GÉNERO EN LAS NARRACIONES 36 TESTIMONIALES DE SOBREVIVIENTES DEL HOLOCAUSTO. Narraciones Testimoniales. 37 La historia de las mujeres. 40 Testimonio y Memoria Traumática. 42 Shoá, Estereotipo y Testimonios de hombres y mujeres. 45 Testimonio y Edad 51 Memoria Corporal 58 2.3. REFLEXIONES METODOLÓGICAS 61 Aportes y limitaciones de los testimonios audiovisuales. 61 Los Testimonios Audiovisuales de los Sobrevivientes de la Shoá en Chile. 64 ¿De qué testimonios disponemos? 66 Claves Metodológicas. 68 a) Consideraciones sobre la muestra 68 b) Exclusiones 71 c) El proceso de recogida de datos y análisis 71 d) Consideraciones sobre el formato del testimonio 73 e) Consideraciones éticas 74 III- CUERPO Y GÉNERO EN LA SHOÁ: DE LA IDEOLOGÍA A LA PRÁCTICA. 75 Genocidio, cuerpo y deshumanización. 75 De la rutinización de la violencia al genocidio. 78 Cuerpo, alma y raza alemana. 80 El lugar de la Mujer. 86 3.1. EL ANTISEMITISMO NAZI. DEL PREJUICIO RELIGIOSO AL PREJUICIO 91 RACISTA Un antisemitismo “científico” 101 El Estereotipo Judío. Visión Antisemita. 103 a) Estereotipos Antisemitas Masculinos. 104 Contraste: Los hombres Arios. 106 b) Estereotipos Antisemitas Femeninos. 106 Contraste: Las mujeres Arias. 107 ix 3.2. JUDAÍSMO EUROPEO: SIONISMO, CUERPO Y GÉNERO. 3.2.1. JUDAÍSMO ASHKENAZÍ, SIONISMO Y CULTURA IDISH. 108 Desde las fuentes. 108 Sionismo: el nacionalismo judío. 110 Mujer judía: vida cotidiana y diferencias regionales. 112 La Cultura Idish. 115 El nacimiento de WIZO. 119 Feminismo Judío 119 La Primera Mujer Rabina: Regina Jonas. 121 3.2.2. CUERPO Y ESTEREOTIPO JUDÍO. VISIÓN JUDÍA. El Judío Religioso. 122 El Judío Muscular. 124 La “Idishe Mamme” 125 La Mujer en el Sionismo del Movimiento Kibbutzim. 126 3.2.3. EUGENESIA Y POLÍTICA SOCIAL COMUNITARIA. La Juventud en la Política Social Comunitaria 130 Las Macabeadas 131 Los Movimientos Juveniles Judíos 134 La Mujer como Foco de la Política Social Comunitaria 137 3.3. GÉNERO Y SHOÁ. ETAPAS Y ANTECEDENTES HISTÓRICOS. 139 IV- CUERPO Y GÉNERO EN LOS TESTIMONIOS DE LOS SOBREVIVIENTES DE LA SHOÁ QUE MIGRARON A CHILE. 4.1. LA MEMORIA CORPORAL EN LOS TESTIMONIOS 144 A) La Shoá desde el Cuerpo 146 - El Cuerpo Maltratado 152 - El Cuerpo Enfermo y Accidentado 153 - El Cuerpo Muerto 155 B) La Imagen Corporal 156 - Vida Animal y Condición Salvaje 157 - La Higiene Corporal 157 - La Transformación del Cuerpo 158 - Cuerpo y Edad 160 - Inteligencia y Pillería 163 C) Cuerpo Emocionado 164 D) Cuerpo en Acción 169 - Resistencia 170 - Defensa 171 - Transgresión 171 - Agresión 172 - Traición 173 - Contención y Cuidado 174 E) Los Otros. - Los Padres 175 x - Colaboradores 181 - Perpetradores 182 4.2. DESDE EL TESTIMONIO: LA SHOÁ EN PERSPECTIVA DE GÉNERO. - Pueblos sin hombres y Mujeres en Movimiento 183 - Formas de narrar 185 - Cuerpos Violentados 187 - Estrategias de Sobrevivencia 189 - Aventura, Liderazgos y Audacia 191 - Lecciones y Reflexiones 195 V- CONCLUSIÓN. CUERPO Y GÉNERO EN LA MEMORIA Y EL TESTIMONIO DE LA SHOÁ. - Rompiendo Estereotipos 198 - Género y Estereotipos 201 - La mirada sobre el cuerpo y el género 204 - Cuerpo y género en la memoria y el testimonio de la Shoá. 207 Bibliografía 214 Anexos A1- Glosario 221 A2- Ilustraciones y Fotos 227 A3- Muestra Testimonial 251 A4- Mapas y Gráficos 253 INTRODUCCIÓN Para quien se dedica a investigar sobre episodios violentos de la historia, y a indagar sobre la memoria histórica de ellos, llega un momento en que se encuentra con referencias y debates que consideran el caso del Holocausto, el genocidio más documentado y discutido en la historia contemporánea. Y así ocurrió. Las primeras preguntas que emergieron fueron ¿qué significa la memoria para los judíos? ¿cómo han comprendido la memoria de la Shoá? Y luego ¿cómo se ha manifestado esta memoria en territorio chileno? Desde que los judíos comenzaron su trayectoria en el mundo, para actuar sobre él y perfeccionarlo (tikun olam), han tenido una notable consciencia de la importancia de recordar (zajor). Recordar en el cuerpo el pacto con Dios a través de la circuncisión (Brit milá). Recordar en las ropas las mizvot usando franjas y Tzitzit. Recordar al amanecer y al anochecer la unicidad de D-s y la devoción a Él al recitar el Shemá Israel. Recordar y santificar en cada kidush la creación del mundo de la cual cada día seguimos participando y el descanso de Shabat, un día destinado a contemplar y agradecer.
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