By Marta Ascoli
Trieste, 1944. Marta ha diciassette anni, “un’età in cui tutto ci accontentava e ci faceva sorridere”. Quei sorrisi vengono strappati brutalmente l. a. sera del 29 marzo, quando due SS fanno irruzione in casa in step with prelevare los angeles famiglia Ascoli, in keeping with metà ebrea. È l’inizio di un calvario senza tremendous. l. a. prima tappa è l. a. risiera di San Sabba, unico campo di concentramento nazista in Italia; poi verranno l. a. separazione dalla madre, il terribile viaggio in treno verso Auschwitz, sola donna in un convoglio di uomini in line with non abbandonare il padre; quindi Birkenau, poi Bergen-Belsen, los angeles neve, i lavori forzati, los angeles denutrizione, le malattie, le torture. E quella frase che suona come una condanna a morte continuamente rinviata: «Tu da qui non uscirai che consistent with il camino». Eppure Marta resta attaccata alla vita con tutte le sue forze; infine, stremata, quando make a decision di farla finita lanciandosi contro il filo spinato, los angeles sentinella che los angeles scopre non spara. Il destino ha in serbo consistent with Marta il 15 aprile 1945, il giorno della liberazione in step with mano degli inglesi e l. a. gioia immensa del ritorno a casa. Attraverso los angeles sua testimonianza, Marta Ascoli ci ricorda los angeles tragedia vissuta da una famiglia, dal popolo ebraico, dall'umanità intera: e, con l. a. forza di un grido, ci spiega che Auschwitz è di tutti, luogo-simbolo della più grande ferita aperta nella storia del Novecento.
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Additional info for Auschwitz è di tutti
94 In a modern world preoccupied with a people’s ties to place, nomadism reinforced racial inferiority and, for their enemies, it was a quality of both Jews and Bedouin. Conventionally, parasites are creatures that live off the blood of others, possibly killing them in the process. For Hitler, Jews were subhumans who did not work themselves but lived off the work of others. Weitz appears to have thought similarly of the semi-nomadic Bedouin. 95 These people were considered to have no rights in the land on which they lived because they were not thought to work it.
There were many others. These ghettos were a step on the road to the eradication of Jews from Europe. ” 96 For this purpose a list was drawn up identifying the total number of Jews in Europe—more than eleven million—and the countries in which they lived. Europe, here, was understood as a geographical entity that included the Ukraine and the Soviet Union as well as the “European part” of Turkey, that area to the west of the Bosporus. ”97 The similarity to which Foa here refers is to the sixteenthcentury Italian ghettoization, however, the structure—the attempt to isolate and subsequently eliminate Jewish presence—echoes down the centuries to the Holocaust, and should also remind the reader of countless European “resettlements” and exterminations of colonized peoples, including the Israeli treatment of the Palestinians.
A way of understanding what is going on here is to distinguish between that segregation that excludes a category of people from citizenship of the state and that which includes them but defines them off for some reason from the general population. It is in the terms of this binary that ghettos and the embryonic workhouses described by Stow were established before the putting in place of the disciplining project identified by Foucault. Such thinking suggests the possibility of enclosures not just heterogeneous in their own right but as places for those people considered to be heterogeneous, Other, to the general population.
Auschwitz è di tutti by Marta Ascoli