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At the center of Jewish mysticism lie the teachings of the ten sefirot. Their model shows a cascaded connection between God and the world, and thus is open for a huge variety of interpretations. Stifter zu Besuch im Museum am September Donors visiting the museum on 10 September Without these donors the museum could not have opened. Heimatkunde How German is it? Is there such a thing as a collective national identity? Facts and Figures Vor zehn Jahren — und in zehn Jahren Michael Blumenthal.

Ten Years ago—and Ten Years to Come Reasons for a Jewish Museum On Collecting Angela Merkel—a Portrait Die Torte The Cake Eine Erinnerung Remembering the Jewish Museum Die zehn Sefirot The Ten Sefirot Der Bau des JMB Building the JMB Friedlander for the Jewish Museum Berlin, Cologne Jens Ziehe, S. Anzahl der Fenster im Libeskindbau.

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At the time of its opening, the Jewish Museum is the only museum in Berlin open on Mondays. Windows in the Libeskind building. So mancher Beobachter oder Experte — selbsternannt oder anderweitig — hatte prophezeit, ein solches Vorhaben sei schlicht nicht umsetzbar. Ten years ago, the Jewish Museum Berlin opened its doors at a moment of worldwide shock and pain, and amid the controversy which had surrounded the plans for it almost from the beginning. No one, of course, could have predicted that the public opening day—September 11, —would coincide with the terrorist attacks on New York and Washington, turning what was to be a joyous occasion into a day of shock and terror.

Yet the unique architecture of the building had made the Jewish Museum famous even before its start, though not without heated debates and divided opinions. Not a few had pronounced the Libeskind creation more appropriate as a Holocaust memorial, and urged that it best be left empty. And finally, the decision to create a Jewish Museum in the German capital dedicated to telling the story of the broad sweep of the Jewish presence on German soil over 2, years, rather than focusing on Judaica, the Holocaust or Berlin Jewish history alone, had aroused its share of debate and skepticism as well.

More than one observer or expert—self-styled or otherwise—had predicted that the idea simply would not work. Ten years later, most of these early doubts are largely forgotten. Doch das ist nicht alles, was wir vorhaben. Nachdem sie bei Kriegsende aus Deutschland fast ganz verschwunden waren, bilden die etwa As the largest Jewish museum in Europe and one of the best known in the world, the Jewish Museum Berlin has become much more than a mere museological institution. Its library and archives on German-Jewish history and related subjects are among the best in Europe and widely used by German and international scholars.

A wide range of educational programs brings many thousands of young people to the JMB each year to learn about Judaism, the Jewish religion, the history of Jewish life in Germany, and the ups and downs of the experience of German Jews through the ages, with all its triumphs and its tragedies.

A rich variety of cultural offerings and public events—concerts, plays, lectures, book readings, conferences and discussions—for adults as well as children—attracts diverse audiences to the Jewish Museum Berlin almost every day of the week. Underlying this broad and expanding range of varied activities, lies a broad definition of our mission as a unique German institution.

To be sure, telling the story of the 2,year history of German-speaking Jewry in our permanent exhibition constitutes the core of what we do, as do the special shows and exhibitions on historical and contemporary topics which accompany it each year. Yet that is not all we seek to do. After their virtual disappearance in Germany at the end of the war, the almost one quarter million Jews calling the Federal Republic their home today, once again represent a still small but growing minority among its citizenry.

As a German federal institution, the Jewish Museum Berlin sees its role as playing a positive part in this regard—as a forum for public debate and discussion, as a teaching institution, and for research and study of those issues of public interest in which the Jewish experience is relevant and can serve as a paradigm for unresolved problems and their solutions. Among these, for example, promoting public acceptance and tolerance toward religious, racial or ethnic minorities living in Germany today, and facilitating their full integration into German life, stands out. Fighting not merely antiSemitism, but intolerance and prejudice toward any minority in.

Zudem gilt es, wenn wir weiter voranschreiten wollen, nicht nur aus unseren Erfolgen zu lernen, sondern ebenso aus unseren Fehlern. Verwenden wir die neueste und am besten geeignete Technik? Dies sind nur einige der Fragen, die wir uns stellen werden. Germany or people elsewhere is a logical corollary. Over the last ten years, we have already made a start in this regard. Our programs bringing together young Christians, Muslims and Jews for debate and discussion of mutual perceptions, problems, and solutions are another.

Hosting a week-long convocation, together with Human Rights Watch, to focus on the plight of a helpless minority in Darfur, underlined our commitment to expose such especially egregious tragedies wherever they occur. Our work in the future will build on our experiences of the past. No organization that hopes to stay relevant and healthy can rest on its laurels and stand still. The world around us is changing, and so is Germany, its Jewish citizens, and their communities. Our programs over the next ten years must reflect this changing scene. The constant need, furthermore, is to learn not only from our successes as we move forward, but also from our mistakes.

This is what we intend to do through a rigorous review of programs in every area of our activities in coming years.

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Part of our agenda will be a fundamental reevaluation of our permanent exhibition and our program of special exhibits. Are we using the latest and most effective tools of technology? Do our exhibitions reflect the changing size and composition. Forschung, Studium und Bildung machen wollen, mit einem Themenschwerpunkt rund um die Integration von Minderheiten ins deutsche Leben. Can we improve upon our telling the story of any part of the German-Jewish experience? What new skills must we acquire to do a better job for our visitors?

These are merely a few of the questions we intend to ask ourselves. A second challenge for coming years will be to develop our new JMB Academy, due to open next year, and to make it into a vital and vibrant forum for research, study and education with special reference to the issues surrounding the integration of minority citizens into German life. To do this effectively, requires alliances and collaboration with foundations, educational institutions, and others with resources and expertise we do not possess. We have ambitious plans in this area, a first beginning is already underway, and to integrate the work of the Academy on an ongoing basis into our overall exhibition, cultural and educational program will be sure to occupy our energies fully in coming years.

It is highly important to us to continue to expand the growing circle of our friends and supporters who help us to finance and implement the wide range of our programs. To expand and nourish our Freundeskreis in Germany, and its counterpart the Friends of the Jewish Museum Berlin in the United States, will be a key goal for coming years.

In the first decade, we have built up an extraordinarily dedicated and able group of colleagues. They have been our secret weapon and the real key to our success. After emigrating to the USA, he pursued a career in business and politics. In , he returned to his home town as the director of the Jewish Museum Berlin. Anyone who, ten years in, is looking for reasons why Germany needs a Jewish Museum need not search long. Two recent debates have shown that there is still quite a bit that is not self-evident here in Germany with respect to German-Jewish history—and that applies to both the right and left-wings of the political spectrum.

You might think this a platitude. But weeks of harsh debate came in its wake. Never before has a federal president been attacked by members of his own party for such a comment. A supposedly ChristianJewish German heritage was being taken into account in this instance in order to exclude Muslims. But after the war there was also good reason for it. Jews should never again be defined per se as being incapable of integration, as had been commonplace for centuries.

Embracing Jews rhetorically in order to underline the otherness of Islam is a falsification of history. The message to Muslims was hardly concealed and hit its mark: You do not belong here, you cannot contribute anything, you will remain foreign. Doch es folgten Wochen heftiger Debatte. Doch hatte sie nach dem Krieg auch einen guten Sinn. Die Juden rhetorisch zu umarmen, um die Fremdheit des Islams herauszustreichen, ist Geschichtsklitterung. Gut, dass sich Vertreter des deutschen Judentums sofort gegen dieses Spiel verwehrt haben.

Can it be that the politicians who so flippantly throw around such a formula have never been to the museum? The second shudder-inducing debate concerning the state of German-Jewish relations here in Germany is the anti-Semitism debate within the Left Party. Now a museum for the history of German Judaism cannot deal with the details of such topical debates, and perhaps it should not even get directly involved in them at all.

But they indicate two areas in which further clarification is necessary. Instrumentalization in a right-wing discourse against Muslims and a discourse of exclusion among the left wing in the name of criticizing Israel are two great challenges for Jews in Germany today. During these two decades, the Federal Republic of Germany defined itself primarily through debates about the proper form of remembering the German crimes, its perpetrators and its victims. Kann es sein, dass die Politiker, die heute so leichtfertig mit der Formel umgehen, nie im Museum waren?

Nun kann sich ein Museum zur Geschichte des deutschen Judentums nicht mit den Details solcher aktueller Debatten befassen, und es sollte sich vielleicht auch gar nicht direkt in sie einmischen. Dem muss auch die Programmarbeit des Museums Rechnung tragen. Sie umfasst genau zwanzig Jahre vom 8. Auch der. And of course we cannot forget the conflict regarding the Topography of Terror grounds in Berlin. This was a very fruitful epoch for Germany.

It goes back to the period of West Germany before the Wall fell, but also spans unification and the relocation of the old-new capital in Berlin. It was as if Germany was furnishing itself psychologically for its new and larger house. The Jewish Museum was appointed the task of making sure that the fullness and wealth of Jewish life is not forgotten in view of the horrors that had taken place. That phase has come to an end. Germany no longer defines itself as strongly through commemoration. The Holocaust Memorial has been erected, the Topography of Terror has been opened, the Jewish Museum registers one success after another.

Does this mean that the German house is in order? A third option has manifested itself: Germany is doing just fine without the chimera of normalcy. People finally understand that the museum on Lindenstrasse in Kreuzberg is not a Holocaust museum. In the beginning, one of the main difficulties was to convey to critics and audience alike that the focus here was placed on the entirety of Jewish life, and not just its attempted extermination. And what now? Fighting against instrumentalization and exclusion at the same time is the difficult, virtually paradoxical task.

Thus it is good and proper that the museum self-critically broaches this topic time and again. The possibility that it could become part of a specious heyday of German Judaism, as depicted by the large number of new synagogues, exhibitions, and festivals, is very real. Every city with a small Jewish community today would like to show that it too has a synagogue.

Mosques, on the other hand, generally mean trouble. But in fact, the history of building synagogues in Germany could teach us a lot about our current debates, about the tension between autonomy and. Nun ist diese Phase vorbei. Deutschland definiert sich nicht mehr so sehr durchs Gedenken. Ist das deutsche Haus also bestellt? Das ist sicher auch ein Geheimnis des Erfolgs.

Wie weiter? Darum ist es gut und richtig, dass das Museum dies immer wieder selbstkritisch thematisiert. In the last ten years that has been done many times: genocide in Darfur, migration, exile, and racism were all themes dealt with in exhibitions. The tendency to broaden the issues stands in a natural tension with the task of measuring and describing the specific quality of Jewish life in Germany before and after Hitler. But is it necessarily an irreconcilable contradiction? The design of the Libeskind building made it virtually impossible to keep tight reins on the thematic scope of the Jewish Museum.

The architecture alone forces confrontation at a didactic and thematic level. Many critics have complained about this and some exhibition curators have secretly cursed the building—a piece of architecture that some people think is too suggestive, too direct in declaring what visitors are to feel, even before they can view the first exhibition object. Considering that one goal is to unsettle visitors, this becomes an unsolvable contradiction. Critics have perhaps underestimated the visitors, who can evidently deal with such contradictions better than was initially feared.

The Jewish Museum is a child of the commemorative phase of the Federal Republic. This period is now over, which of course does not mean that remembrance is past. Well done—it means the museum-makers have more leeway, for example, to be inspired by the Radical Jewish Culture of the music scene in New York City. Es ist nur nicht mehr die entscheidende Arena der Selbstdefinition.

Gut so. At the end of the 20th century many questions were asked about the meaning of collections. The provenance of objects was put under scrutiny, the validity of existing categories for classifying collections was discussed, and the educational role of exhibits was raised and challenged. Today, collections seem to serve new functions in a changing museum landscape. If in the 19th and early 20th centuries it made sense to collect three-dimensional objects as widely as possible to illustrate the social reality of a given time, it was because only a limited number of media existed.

Today, complementary media such as film, audio recordings, and electronic files have become increasingly important and stand in contestation with the classical notion of collecting. In Germany, the discovery of Alltagsgeschichte coincided with the foundation of Jewish museums in the s. These hybrid museums incorporate both a traditional museum and a memorial site that mourns the void after the Holocaust.

Dealing with history and heritage has definite implications with regard to the question of what to collect. Objects are needed to explain how things and events came to be as they are. And in the end we also need to deal with a tribal culture that is exclusive and particular, while at the same time proving that it is universally valid and not at all special. The Jewish Museum Berlin may stand as an example of the problems involved in collecting. Ende des Jahrhunderts wurden viele Fragen zur Bedeutung von Sammlungen aufgeworfen.

Wenn es im Mit Ereignisgeschichte und den moralischen Aspekten des Kulturerbes umzugehen, hat auf die Frage, was zu sammeln ist, ganz konkrete Auswirkungen. West Berlin swept together its historical crumbs and opened its own institution, the Berlin Museum. The call for a distinct Jewish wing was influenced by the will to restitute Jewish culture to the city of Berlin and strongly pushed by the head of the Jewish community, Heinz Galinski, who presided over it for 43 years.

Eventually, the Berlin Museum agreed to assemble a Jewish collection and to open a Jewish wing. This attempt to shelter the Jewish wing eventually led to the first newly constructed building for a Jewish museum in Germany. A collection was started to fit the trinomial exhibition concept defined by the director at the time. It included an overview of the local history of Jews in Berlin, a presentation of religious aspects, and focused on the contributions of well-known Jews to the public and cultural life of the city.

An appeal to former German Jewish refugees overseas to contribute money to this project was published along with a call for documents and photographs. This request laid the foundation for the family collections, today the largest part of the archival holdings at the Jewish Museum Berlin. By the end of the s—under the direction of Vera Bendt—a collection began that was strongly influenced by the philosophy of cultural anthropology and every day history.

The very few interest-. A Shabbat lamp from the collection of Zvi Sofer was among the most important acquisitions for the Jewish department of the Berlin Museum. Squashed between the material interests of the Berlin Museum and the small collection budget aligned by the city administration, Bendt tried to enhance the Jewish collection with artifacts that would illustrate the existence of Jews in Berlin and their achievements for Berlin.

The new Jewish wing opened in the Martin-GropiusBuilding, the pre-war museum of applied art that had survived the war. At the opening, two very spectacular collection items were presented, both of which remain to this day the highlights of the Berlin collection: a Shabbat lamp from the second half of the 18th century and a Chanukkah lamp created by the famous Berlin silversmith Georg Wilhelm Marggraff. When, after years of unending conflicts over the question of an independent Jewish museum, Michael Blumenthal took over, the collection consisted of approximately 15, single objects. Among them were paintings, memorial coins, military insignia, dowry items, medical instruments, pieces from porcelain services and silverware sets, cigarette cases and similar objects, photographs mostly by amateurs, postcards and birth, marriage, and death certificates, obituaries and diaries, almost all from the late 19th and early 20th century.

The Judaica collection included the items in silver and other metals, textiles and books. As mentioned earlier, the discovery of the material dimension of contemporary history in presenting the social reality experienced by specific groups coincided with the creation of Jewish museums. Alltagsgeschichte in our case became popular when we decided to tell the history of Nazi rule and genocide from the perspective of its victims.

This had far-reaching consequences for the collections regarding the narrative connected with the object. This narrative became a focus of interest and narratives themselves became collection items even without any visual quality. Es stellen sich neue Fragen. But how many passports, laissez passers, affidavits or family photographs can a museum retain? Different questions must be asked when it comes to the historical collection: How do we want to deal with the variety of objects that were owned by Jews, produced by Jews, sold and bought by Jews?

As contemporaries, it is difficult to demarcate the boundary between the relevant and the unimportant even when we do take a radical subjective approach. A former colleague at the Frankfurt History Museum, an institution that mainly collects donations, proposes a simple and convincing procedure: he keeps what he receives for five years without inventorying the objects and exerting professional maintenance.

If after this period of time the objects seem to be relevant, they are professionally included in the collection. Each generation has the right and the opportunity to define its passion and enthusiasm in history and to adapt these interests to a specific collection profile. The starting point for such a venture does not appear out of thin air: Curators are embedded in the theoretical framework of academic scholarship regarding museum issues. But interests and concerns are also time-specific and provide answers for the burning issues of our day. Beyond the historical reconstruction and interpretation of the history of German Jews and Jews in Germany, the Jewish Museum Berlin asks questions about the relationship between Germany and its minorities and how German society will deal with the fact that it is slowly becoming a multicultural and diverse society, a rather new experience for this country.

On the other hand, a new Jewish congregation exists in Germany, which is an important focus of our collection efforts: the comparatively small group of descendants of German Jews, the offspring of displaced persons from Eastern Europe and the very large group of Jews who have immigrated from the former Soviet Union since Their experiences among themselves and within German society are a new focus for the collection profile of the Jewish Museum Berlin.

Cilly Kugelmann is an educationist and the program- and vice-director of the Jewish Museum Berlin. Sie ist Mitherausgeberin der Zeitschrift Babylon. Ich glaube ja. Europa erlebt derzeit nicht nur eine tiefe Wirtschaftskrise, sondern — vielleicht noch bedeutsamer — ein umfassendes institutionelles Debakel. I think so. Rather that the questions Jews have had to address in their respective national settings can offer useful references not just to other minority groups but to their own national elites as they confront increasingly diverse populations.

Europe is currently undergoing not just a deep economic crisis but perhaps even more importantly a profound institutional debacle. Whatever the outcome, it is at the national level that meaningful political and cultural values will have to be rebuilt, at the national level that minorities will have to be integrated and at the national level that the Jewish reference will be the most useful and the most powerful in transmitting the validity of full-fledged belonging while retaining a specific religious and cultural identity.

Nowhere is this truer than in the German context. Unlike France which abhors the very notion of minorities while having to confront the very real problems that surround its important Arab and Black populations, unlike the UK that is slowly retreating from the official multicultural policies of the past, postwar Germany, whose revamped citizenship legislation is barely a decade old, has the benefit of a relative tabula rasa with respect to its handling of the minorities in its midst.

Now that the centrality of the Nazi years and of the Holocaust is receding, the country should feel free to dip into its pre-Nazi pasts while engaging on new paths for its own future. On this count the Jewish reference in Germany is particularly pertinent because it is double-headed… I would venture to even say, triple-headed: the Polish Ostjuden as an identity icon in effect crossed the Holocaust divide acting as a bridge but also.

Doch die Relevanz besteht trotz dieser Unterschiede. Auf die Sprache kommt es an. In der Tat haben Einwanderer die Sprache des Gastgeberlands schon immer bereichert, sowohl die Umgangssprache als auch die erhabeneren Register der Dichtkunst. These three strains are now slowly melding and in the years to come, I believe that it will once again be possible to speak of a renewed German Jewry, rooted in a national liturgical and cultural tradition. Such a Jewry will be obviously different from that of the pre-Holocaust past—but then so are the majority of Germans with respect to their own prewar ancestors.

This of course does not mean that the Jewish story is comparable with the Turkish one. The two communities do not occupy the same symbolic, economic, educational and social space in Germany today. But despite these differences, the relevance remains. Language matters. It conditions mental categories, casts ideas and feelings in a very specific context, and brings immigrants, even when they are recalcitrant to integrate, into the wider national community.

Indeed immigrants have always enriched the host language both in its colloquial versions and in the loftier realm of poetry. And in turn their new language set them apart from their peers in other countries for instance Turks but also postwar Ostjuden, Jews in France or America. Man kann argumentieren, die nationalsozialistische Obsession mit den Rassenunterschieden sei gerade aus der Angst geboren,. My suggestion was met with a stunned and embarrassed silence.

That issue is no longer relevant today, but what remains pertinent is the list of authors, musicians, artists, and intellectuals that impassioned those cultivated Jews and their avant-gardes. There is a good chance that immigrants of all backgrounds would relate to the same roster because it stood for the very best, and the least ethnocentric, of German culture. One can argue that the Nazi obsession with racial differences stemmed precisely. Hier geht es um die Rechtsstaatlichkeit. Here again the Jewish Museum Berlin could run innovative exhibits on this theme for instance comparing Soviet Jews in Germany with their Israeli and American equivalents as a way of showing that immigrants take on their new cultural givens much more frequently than they believe.

The third component is the most important for any successful future belonging. It is linked to the rule of law. If there was one ideal which the old German Jewry incarnated to the hilt, it was a total belief in the fairness of the rule of law. The Jewish commitment to the Rechtsstaat both as a source of national allegiance for Jewish citizens and as a field of intellectual research for leading German-Jewish intellectuals survived the Nazi barbarity and fertilized both American political thought as well as the judicial apparatus of the burgeoning Israeli State.

Immigrants might question the unfair culturally laden nature of many institutions, but they cherished the rule of law as a neutral ideal. The comparisons might be worth underscoring, or at least the Jewish philosophical story worth explaining, despite the Nazi destruction, since it resurrected in albeit different contents and contexts, also in postwar West Germany. This does imply however, a new perspective not only on the old German Jewry but on all European pre-Holocaust Jewries.

One needs to stress just how Jewish they remained in terms of their deepest identity commitments, even when they couched. A robust redefinition of their ongoing Jewishness would be most useful in proposing a version of fullfledged integration to other minorities who seek to keep their religious and cultural specificity. To belittle this old GermanJewish heritage would constitute an ongoing Nazi victory.

But so does the fact that Jewish religious needs in Germany were always met in the pre-Holocaust past by German-educated rabbis and community activists. The fact that Jews in Europe since emancipation lived multiple lives, in the national and in the Jewish context, passing from one mode to the other, to which one now can add an ongoing presence in the global village, also needs to be underscored.

The Jewish Museum Berlin can play creatively with all of these linguistic, cultural and intellectual themes by fusing the old German-Jewish past with the new Jewish present in ways that underscore how Jews found innovative solutions to ever recurrent challenges. The long Jewish presence in Germany should be set up as a mirror in which other minorities can contemplate themselves but without any normative pressure or obligation. The outcome will be immensely enriching for all sides, Jews included.

Diana Pinto is a writer and historian based in Paris. She is a founding member of the European Council of Foreign Relations. The chancellor came as a reader. They described events that occurred during the Nazi regime in their respective countries and that had not been written about at the time, compiling them into 36 pages. And yet this particular evening was uniquely special, as three things came together that hold great importance for Merkel: the social commitment the young authors demonstrated in their project; the fact that it was young people who had tracked down this information; and that through their work the memory of the Holocaust remains alive and is enhanced by previously unknown facets.

The significance that Merkel attaches to these aspects of social commitment was also clear during her most recent trip to Israel. Human encounters create strong and resilient relationships. Merkel also understands the value of programs like these through personal experience, having backpacked through the Caucasus and other Eastern European countries as a student. She has a pronounced civic sense, due only in part to the fact that she grew up as. Die Kanzlerin kam als Leserin. Und doch war gerade dieser Abend ganz speziell. Zum anderen, dass es Jugendliche waren, die sich auf diese Spurensuche begeben haben.

Und zum dritten, dass mit ihrer Arbeit auch die Erinnerung an den Holocaust lebendig bleibt und durch neue, bislang eventuell unbekannte Facetten erweitert wird. Als Jugendliche ist sie selbst mit dem Rucksack. Her family lived in the park-like Waldhof near Templin, in the Uckermark region. The church-run Stephanus Foundation was also located on these spacious grounds, an organization that cared for more than mentally disabled people. From an early age, the young Angela and her siblings were in close contact with individuals very different than themselves, with whom they coexisted quite naturally.

This may also be why it is so fitting that she has now been awarded her very first honorary doctorate by the Hebrew University in Jerusalem, addressing the importance of social commitment in her acceptance speech. As the chancellor came from Yad Vashem on the morning of 1 April , her car stopped in front of the main entrance of the Hebrew University on Mount Scopus. When she expressed her thanks afterwards, she got straight to the point. She said she not only regarded the award as a great honor but as a commitment. However, Merkel actually means what she says.

As a long-time ally observed, this might be due to the fact that she spent the first 35 years of her life in the German country whose reasons of state did not include the Transatlantic Alliance, a social market economy, or a reconciliation with Israel. Angela Merkel intellectually embraced all three themes on a voluntary basis. She explored each, immersed herself in the literature, and discussed them with others in a way that was more covert than open.

Only a very few West German politi-. Ihre Familie lebte auf dem Waldhof bei Templin in der Uckermark. Es ist ein warmer, fast schon sommerlicher Tag. Die Kanzlerin ist ein wenig aufgeregt. Merkel aber meint, was sie sagt. Angela Merkel und W. Angela Merkel and W. In this spirit, Germany will never abandon Israel, but will remain a faithful partner and friend. She ended her speech congratulating the country on its sixty-year existence. This means to me as the German chancellor, that this security is nonnegotiable. Updated and expanded paperback edition, Angela Merkel hat sich alle drei Themen freiwillig intellektuell angeeignet.

Erweiterte und aktualisierte Taschenbuchauflage Photos by Silke Helmerdig. Gary Smith, American Academy Berlin. Als der damalige Bundeskanzler im September die Ausstellung besuchte, konnte er nicht wissen, dass wir noch letzte Hand an den Aufbau legten. Jens Eisenberg, Ausstellungsaufbau. Congratulations on the impressive first decade of an institution that has helped shape public discourse, and whose significance will only grow in the future.

Your partners at the US Holocaust Memorial Museum wish you continued success in your next decade—and beyond. Dieter Rosenkranz. Jewish culture is Berlin culture as Jewish culture is in Amsterdam. Cahen, Joods Historisch Museum, Amsterdam. Das bringt mich zum Schmunzeln. Maik Becker, Mitarbeiter der Security. Sigmund Freud zum The Jewish Museum Berlin has embarked on an inspiring exploration of sound, music, and story-telling in Jewish culture. As the Jewish Museum casts new light on the critical role of oral traditions in Jewish culture, it also pushes the conceptual boundaries of exhibition-making.

Paul Brody, Musician. Through that display of photographs and video art, the Jewish Museum Berlin demonstrated its commitment to confront some of the most difficult issues that divide Israelis and Palestinians. This important objective was furthered by the extensive press coverage of the exhibition, enabling the museum to impact the attitudes of contemporary Germany. Wir gehen jeden Tag aufgabenbedingt durch die Ausstellung, und man bleibt immer wieder stehen, schaut sich Dinge intensiver an und setzt sich damit auseinander.

Ten years of the Jewish Museum Berlin also stand for ten years during which our friends and donors, our partners and supporters have stood by our side. Therefore our greatest thanks for their energetic support go to all our members all over the world! Profil in der Museumslandschaft der Stadt gibt. Dieser Teil meines Familienbaums blieb daher ohne weiteres Wachstum, er blieb leer. Eial Lazarovic. Sybille Svoboda und Maxim Ehrlich. Das war ein Klezmerabend im Innenhof. Jetzt waren wir infiziert. Die Begeisterung endete mit Jahreskarten.

Viele Ausstellungen, Lesungen, Fahrten und einiges andere folgten. Bis heute sind wir eifrige Besucher des Museums. Die Biografie von diskutiert, konzipiert, vorbereitet, umgeworfen, W. Dann kam verschenkt. Er hatte eine Vision und Frieden auf der Welt. Welch ein Bauwerk, welch eine Architektur! Nach zehn Jahren hat sich das Museum in der Berliner Kulturszene etabliert. Es ist angekommen. Ich hatte so etwas schon einmal gemacht, bei meinem vorigen Projekt, Te Papa, dem neuen Nationalmuseum von Neuseeland. Und besuchen.

Immer wieder. Eine unerbittliche Terminvorgabe bestimmte die Arbeit, entschlossenes Handeln war gefordert. Ich setzte auf ein modernes Museumskonzept, suchte nach einem Zusammenwirken von Publikum, Stimme, Stil und Klang, das diese Institution von allen anderen unterscheiden sollte. Opening a great museum takes more than skilful project management. I had done it before in my last project, Te Papa, the new Museum of New Zealand, where a complex of qualities and unique characteristics have established it as a place that everyone can own.

And visit. In the first year, over two million people came through the doors. An unforgiving project deadline wrought an environment of decisive action. We would sit in his office striving for the ways in which the museum would be more than just a quantum of fact but would invest humanity into a history where so much had been inhumane. I led on the nature of the modern museum, seeking the blend of audience, voice, style and tone that would mark this institution off from all others. Mike fleshed out the history, his history and the history of his forbears. In so doing, he told stories.

There is a purpose in storytelling: this simple transaction— remembering, sharing, listening, understanding and responding—is perhaps the most significant of the ordinary virtues whereby we humanise our existence and develop empathy among people, allowing us to live together at the level of family, friends and immediate community. If we extrapolate this out, for the museum they are the people attracted as visitors.

For both readers and visitors, storytelling is a potent force. Er lacht. Meist sind sie es nicht. Das Lachen gilt so oft der Ironie in dieser dunklen Geschichte. Der sehnlichste Wunsch des kleinen Werner, unter dem Einfluss des nationalsozialistischen Regimes, den er noch nicht verstehen konnte, war der Hitlerjugend beizutreten. Nun hatte der Minister aber auch an uns ein Anliegen.

Das karge Vorfeld ringsum, die schweren geometrischen. Here is an excerpt from my notes of that time: His speech, usually measured and even restrained, becomes animated. He laughs. Not that the event is necessarily funny. Most are not. The laughter is so often in response to the ironies within that dark history.

The fondest wish of young Werner, impacted by the Nazi regime in ways he could not understand, is to join the Hitler Youth. The tonality and success of the final narrative owes much to those sessions—Mike, his cigar, and me—interchanges that I will always value. With time and greater knowledge, my contributions moved beyond the museological and dug deep into the themes to be carried by the museum.

Although not specifically German-Jewish, this incident has stayed with me because it was in some way a turning point: The brief for the Libeskind building had estimated around , visitors per annum but clearly the experience we were creating would attract a far greater audience, at least , The required changes to circulation areas, air conditioning capacity, cloakrooms and so forth were identified and the work contracted out.

However, reconstruction work lagged to the point of gravely threatening opening on time. Mike and I visited the Minister in charge. Following a brief explanation, the Minister was convinced and the necessary actions were signed off. Now the Minister had a requirement of us. He had just been given the task of restoring the old Olympic Stadium for the Football World Cup.