Boris Guerrit being thanked in Jerusalem for having sheltered in his mother-in-law's home in Soisy-sur-Seine his cousin Sonia and her husband Jacob Judey-Barosin from September 1943 until the liberation of Paris in August 1944 Portraits Groups

Early in 1943 the Barosins were arrested and sent to the deportation camp in Gurs. They were freed by French authorities and went into hiding until their liberation in 1944 in Paris. In 1947 they emigrated to the United States.

Hans Hirschfeld : (1873-1944).

Brochure on occasion of the 1986 exhibition ‘Heilen und Vernichten im Nationalsozialismus’ (Healing and destruction under the Nazis) in Aachen, Germany. It includes a list of Hirschfeld’s publications.

Chronik der Familie Herz Salomon Fuld 1806-1944

History of the Frankfurt Fuld family, reaching back to the author's grandfather, Herz Salomon Fuld. Contains description of the antique business of Benjamin's uncle Selig Goldschmidt.

Erlebnisse 1940-1944 1940-1944

Exile in Haarlem (Holland); deportation to Westerbork (1943) and Bergen-Belsen (1944) concentration camps; in June 1944 liberation from Bergen-Belsen through special agreement; train-ride to Palestine (summer 1944)

Das Tagebuch von Ilse Jacob 1940-1944 1940-1944

Diary of Ilse Jacob, born in Berlin in 1924. Emigrated on children's transport to England in 1940, later followed by her brother Hans. He was interned on the Isle of Man and later sent to Canada. At first Ilse Jacob was housed by the Jewish immigrant community, then got a position of bookkeeper in a store owned by a British Jew. Finally she was accepted by the ATS where she was trained as a cook for the military service. Eventually she passed the entry exams for the university.

Portrait of Max Boehm ( 1871-1944 ).

The model is seated, facing the viewer and looking straight at him. He is wearing a business suit and holding a cigar. The pose is relaxed abd the color tonalities warm, with the yellow background dominant. Heavy impasto is used for face and hands. Neg. 37599 Signed upper right, also dated

Terezin: Portrait of Jirina Kanova. (Prague 1938-Auschwitz 1944).

The child is shown in threequarter view, looking into the distance. Her dark head is silhoutted against the background and accented by a whitecolored blouse. Signed L. Buresova, Terezin 15.IX.1943

Nachman Zonabend 1939-1944

The records reflect the organizational structure of the Jewish ghetto administration and consist of the following: Correspondence with German government agencies, 1939-1941, including the Police and Gestapo, the *Oberburgermeister* of Litzmannstadt (German name for Lodz), the *Gettoverwaltung* (German administration of the ghetto). The correspondence pertains to the establishment of the ghetto, expropriation of Jewish property, resettlement of Lodz Jews into the ghetto, sanitary conditions, ghetto industry, anti-Jewish ordinances. Announcements issued by Rumkowski, 1940-1944. A complete set of daily communications to the ghetto population on all subjects pertinent to ghetto life such as: confiscations of Jewish property, food rationing, availability of work, relief distribution, deportations, liquidation of the ghetto. Files of various departments of the Jewish ghetto administration including labor divisions and workshops, the Jewish police (*Ordnungsdienst*), Statistics Department, Ghetto Court, Archives, Resettlement Department, Deportation Commission. Of special interest are the Archives files which contain essays and reports written by the Archives staff expressly for the purpose of historical record on subjects related to ghetto life. Outstanding in this group are reports and literary sketches by Joseph Zelkowicz, including his extensive account about the *Gesperre* (Yid. Shpere) - the deportation of the children, the old and the infirm in September, 1942. In addition, the Archives files contain bulletins of the *Daily Chronicle* of the Lodz Ghetto, transcripts of speeches by Rumkowski, and issues of the *Geto-tsaytung*, a short-lived official publication of the Eldest of the Jews. Iconographic materials, including photographs and albums. The photographs taken by Mendel Grossman, Henryk Ross, Maliniak, Zonabend and others, provide an extensive visual record of ghetto life.

Michaelson family papers, undated, 1892-1920, 1943-1944, 1965, 1992, 1994, 1999-2000.

The Michaelson family papers include early family correspondence, documents, and ephemera; genealogical research conducted by Ms. Appleby, Anna’s granddaughter; copies of New York City marriage certificates kept by Louis B. Michaelson, Rabbi, between 1906-1907; and Anna Michaelson’s copies of original birth records that she kept as midwife in the Lower East Side in New York City between 1892-1916.

The Mediated Immediacy : João Batista Libanio and the Question of Latin American Liberation Theology

This study is a systematic analysis of mediated immediacy in the production of the Brazilian professor of theology João Batista Libanio. He stresses both ethical mediation and the immediate character of the faith. Libanio has sought an answer to the problem of science and faith. He makes use of the neo-scholastic distinction between matter and form. According to St. Thomas Aquinas, God cannot be known as a scientific object, but it is possible to predicate a formal theological content of other subject matter with the help of revelation. This viewpoint was emphasized in neo-Thomism and supported by the liberation theologians. For them, the material starting point was social science. It becomes a theologizable or revealable (revelabile) reality. This social science has its roots in Latin American Marxism which was influenced by the school of Louis Althusser and considered Marxism a science of history . The synthesis of Thomism and Marxism is a challenge Libanio faced, especially in his Teologia da libertação from 1987. He emphasized the need for a genuinely spiritual and ethical discernment, and was particularly critical of the ethical implications of class struggle. Libanio s thinking has a strong hermeneutic flavor. It is more important to understand than to explain. He does not deny the need for social scientific data, but that they cannot be the exclusive starting point of theology. There are different readings of the world, both scientific and theological. A holistic understanding of the nature of religious experience is needed. Libanio follows the interpretation given by H. C. de Lima Vaz, according to whom the Hegelian dialectic is a rational circulation between the totality and its parts. He also recalls Oscar Cullmann s idea of God s Kingdom that is already and not yet . In other words, there is a continuous mediation of grace into the natural world. This dialectic is reflected in ethics. Faith must be verified in good works. Libanio uses the Thomist fides caritate formata principle and the modern orthopraxis thinking represented by Edward Schillebeeckx. One needs both the ortho of good faith and the praxis of the right action. The mediation of praxis is the mediation of human and divine love. Libanio s theology has strong roots in the Jesuit spirituality that places the emphasis on contemplation in action.

Juutalaisvastaisuus suomalaisissa aikakauslehdissä ja kirjallisuudessa 1918-1944

Anti-Semitism existed in Finland during the whole period covered by this study. The immoral acts associated with Jews in the articles were mostly regarded as universal habits, qualities and/or modes of action, that is, unconnected with any particular Finnish Jew. Researchers have tried to explain anti-Semitism in several ways. The theory of Jews as outsiders has been a popular explanation as well as xenophobia, chimerical anti-Semitism and the socio-economic models. The main sources of this study have been over 400 Finnish periodicals and magazines, literature and text books published between 1918 and 1944. This vast number of magazines includes those of the army and the civil guard, religion, humour and the papers of the Finnish extreme right. One can see a distinct foreign and especially German influence in the subjects and phraseology of Finnish anti-Semitic writings between 1918 and 1944. Several known Finnish anti-Semitic writers had some kind of link with Germany. Some Finnish organisations and societies were openly anti-Semitic during this period. There had been cycles in the activity of anti-Semitic writing in Finland, obvious peaks appearing in 1918 1919, 1929 1931, 1933 1938 and 1942 1944. The reason for the 1918 1919 activity was the civil rights which were granted to the Jews in Finland, and the Russian Bolshevik revolution. The worldwide depression from 1929 to 1932 seem to be the reason for new anti-Semitic writing activity. The rise of National Socialism in Germany and the influence this phenomenon had in Finland was the reason for the peak during 1933 1938. During the continuation war 1942 1944 National Socialist Germany was fighting side-by-side with Finland and their anti-Semitic propaganda found easier access to Finland. Of the 433 magazines, journals and newspapers which were used in this study, 71 or 16.4 per cent had at least one article that can be identified as anti-Semitic; especially the magazines of national socialists and other extreme right parties were making anti-Semitic annotations. There were about 50 people known to have written anti-Semitic articles. At least half of these known writers had studied at the university, including as many as 10 priests. Over and above these, there was an even larger number of people who wrote under a pseudonym. The material used suggested that anti-Semitism was not very popular in Finland between 1918 and 1944. Anti-Semitic articles appeared mostly in the magazines of the extreme right, but their circulation was not very large. A proof of the slight influence of these extreme right anti-Semitic ideas is that, beside the tightening of policy towards Jewish immigrants in 1938 and the handing over of eight of these refugees to Germany in 1942, the official policy of Finland never became anti-Semitic. As was stated before, despite the cycles in the number of writings, there does not appear to have been any noticeable change in public opinion. One must also remember that most Finns had not at that period actually met a Jew. The material used suggests that between 1918 and 1944 the so-called Jewish question was seemingly unimportant for most Finns and their attitude to Jews and Jewishness can be described as neutral.

Kiista, eheys, unohdus : Vapaussodan muistaminen suojeluskunnan ja veteraaniliikkeen toiminnassa 1918-1944

Conflict, Unity, Oblivion: Commemoration of the Liberation War by the Civic Guard and the Veterans´ Union in 1918-1944 The Finnish Civil War ended in May 1918 as a victory for the white side. The war was named by the winners as the Liberation War and its legacy became a central theme for public commemorations during the interwar period. At the same time the experiences of the defeated were hindered from becoming a part of the official history of Finland. The commemoration of the war was related not only to the war experience but also to a national mission, which was seen fulfilled with the independence of Finland. Although the idea of the commemoration was to form a unifying non-political scene for the nation, the remembrance of the Liberation War rather continued than sought to reconcile to the conflict of 1918. The outbreak of the war between the Soviet Union and Finland in 1939 immediately affected the memory culture. The new myth of the Miracle of the Winter War, which referred to the unity shown by the people, required a marginalization of controversial memory of the Liberation War. This study examines from the concepts of public memory and narrative templates how the problematic experience of a civil war developed to a popular public commemoration. Instead of dealing with the manipulative and elite-centered grandiose commemoration projects, the study focuses on the more modest local level and emphasizes the significance of local memory agents and narrative templates of collective memory. The main subjects in the study are the Civil Guard and the Veterans´ Union. Essential for the widespread movement was the development of the Civic Guard from a wartime organization to a peacetime popular movement. The guards, who identified themselves trough the memories and the threats of civil war, formed a huge network of memory agents in every corner of the country. They effectively linked both local memory with official memory and the civic society with the state level. Only with the emergence of the right wing veteran movement in the 30ies did the tensions grow between the two levels of public memory. The study shows the diversity of the commemoration movement of the Liberation War. It was not only a result of a nation-state project and political propaganda, but also a way for local communities to identify and strengthen themselves in a time of political upheaval and uncertainty.

Paimen vailla hiippakuntaa : Kenttäpiispan viran synty ja vaikutus sotilaspapiston asemaan Suomen puolustusvoimissa ja kirkossa vuosina 1939 - 1944

The main purpose of this research is to shed light on the factors that gave rise to the office of Field Bishop in the years 1939-1944. How did military bishophood affect the status of the head of military pastoral care and military clergy during these years? The main sources of my research are the collections in the Finnish National Archives, and I use a historical-qualitative method. The position of the military clergy was debated within both the Church and the Defence Forces before 1939. At that stage, Church law did not yet recognize the office of the leading military priest, the Field Dean. There had been a motion in 1932 to introduce the office of a military bishop, but the bishops' synod blocked it. The concept of Field Bishop appeared for the first time in 1927 in a Finnish military document, which dealt with pastoral care in the Polish military. The Field Dean in Finland had regularly proposed improvements to the salary of the military clergy before the Winter War. After the Winter War, arguments were made for strengthening the position of the military clergy: these arguments were based on the increased respect shown towards this clergy, especially due to their role in the care of the fallen, which had become their task during the war. Younger members of the military clergy in particular supported the demands to improve their position within the Church and the army. The creation of a Field Bishop was perceived as strengthening the whole military clergy, as the Field Bishop was envisioned as a bishop within the Church and a general within the Defence Forces. During that time the Field Dean was still without any military rank. The idea of a Field Bishop was recommended to Mannerheim in June 1940, after which the Defence Forces lent their support to the cause. The status of the military clergy, in Church law, made it to the agenda of the Church council in January 1941, thanks largely to the younger priests' group influence and Mannerheim's leverage. The bishops opposed the notion of a Field Bishop mostly on theological grounds but were ready to concede that the position the Field Dean in Church law required further defining. The creation of the office of Field Bishop was blocked in the Church law committee report issued close to the beginning of the Continuation War. The onset of that war, however, changed the course of events, as the President of the Republic appointed Field Dean Johannes Björklund as Field Bishop. Speculation has abounded about Mannerheim's role in the appointment, but the truth of the matter is not clear. The title of Field Bishop was used to put pressure on the Church, and, at the same time, Mannerheim could remain detached from the matter. Later, in September 1941, the Church council approved the use of the Field Bishop title to denote the head of military pastoral care in Church law, and Field Bishops were assigned some of the duties formerly pertaining to bishops. Despite all expectations and hopes, the new office of Field Bishop did not affect the status of the military clergy within the Defence Forces, as no ranks were established for them, and their salary did not improve. However the office of the Field Bishop within Army HQ was transformed from a bureau into a department in the summer of 1942. At the beginning of the Continuation War, the Field Bishop was criticized by certain military and Church clergy for favouring Russian Orthodox Christians in Eastern Karelia. Björklund agreed in principle with most of the Lutheran clergy on the necessity of Lutheranizing East Karelia but had to take into account the realities at Army HQ. As well, at the same time the majority of the younger clergy were serving in the army, and there was a lack of parish priests on the home front. Bishop Lehtonen had actually expressed the wish that more priests could have been released from the front to serve in local parishes. In his notes Lehtonen accused Björklund of trying to achieve the position of Field Bishop by all possible means. However, research has revealed a varied group of people behind the creation of the office of Field Bishop, including in particular younger clergy and the Defence Forces.

Evaluación de una mezcla de cepas de Rhizobium en tres variedades de frijol común (Phaseolus vulgaris L.) bajo dos sistemas de labranza en la Estación Experimental "La Compañía", municipio de San Marcos, Carazo

El experimento se realizó en la Estación Experimental "La Compañía", Municipio de San Marcos, Departamento de Carazo, cuyas coordenadas geográficas son 11º 54" Latitud Norte y 86º 09" Longitud Oeste, en la época de siembra de postrera (Octubre-Diciembre) de 1998. El objetivo fue evaluar el efecto de una mezcla de cepas de Rhizobium en tres variedades de frijol (Phaseolus vulgaris L.) bajo dos sistemas de labranza. El ensayo se estableció en un bloque completo al azar con arreglo de parcelas subdivididas (trifactorial) con cuatro réplicas. Los factores evaluados fueron: Factor A Labranza (al: Labranza Mínima y a2: Labranza Convencional), Factor B Variedades (bl: Dor-364, b2: Compañía, b3: Criolla) y Factor C (el: Semilla Inoculada y c2: Semilla sin Inocular). Para el factor labranza, convencional mostró la mayor cantidad de plantas por hectárea, mayor número de vainas por plantas, el mayor número de granos por vaina, mayor peso de mil semillas, mayor peso paja y el mayor rendimiento. Para el factor variedades, la variedad Dor-364 obtuvo el mayor número de plantas por hectárea, más granos por vaina y mayor peso seco de paja. La variedad Compañía obtuvo el mayor peso de mil granos, quedando así la variedad Criolla con mayor cantidad de vainas por plantas y el mayor rendimiento por hectárea. Para el factor inoculante, las plantas inoculadas alcanzaron el mayor número de plantas por hectárea, más granos por vaina, mayor peso seco de paja y el mayor rendimiento por hectárea, mientras que las plantas no inoculadas presentaron mayor número de vainas por plantas y el mayor peso de mil granos.