When I think back to the creation of that infographic, I wonder whether we had shown the care demanded of the data. Whether we had, in creating this abstraction, re-enacted — however inadvertently — some of the objectification of the slave trade.

Poland’s Jewish population numbered well over three million before the war. At the end of the war, some 380,000 Polish Jews had survived, most of whom had fled in 1939 into the former Soviet Union. By 1950, only about 45,000 Jews were left living in Poland.

Markers to Poles killed by Nazis for rescuing Jews have been proliferating in the Polish countryside for several years now. The effect of these memorials to Polish national virtue is a new historical narrative that depicts the rescue of the Jews as a default position of Polish society during the Holocaust.

Anita: You didn't only read fantasy?Luisa: No, I read historical fiction as well. I had an obsession with the Yellow Fever and the Bubonic Plague. I had an obsession with the original Los Cantos [Los Cantos de Maldoror], The Iliad, The Odyssey, Dante's Inferno. I was fascinated with Dante's Inferno, and then I got into Boticelli, the man who actually portrayed Dante's Inferno. So yes, I was a huge reader [Chuckles].Luisa: I was fascinated by human tragedy—extremely fascinated by human tragedy. There came a point where all I read was about the Holocaust, children's tales, Anne Frank's tales, and The Book Thief. I have a signed copy of The Book Thief because it is one of my favorite books ever. Have you read The Book Thief? [Exclamation] Great. I haven't seen the movie. Don't ever want to watch it [Chuckles], but the book … I don't know. [Pause] I don't know why I'm so fascinated by human tragedy [Pained Laughter]. And the Black Plague, huge thing. I got really into the Black Plague. That was about in the 1400s where Mr. Shakespeare was around and when Mr. Niccolò Machiavelli was around, as well. Yes, I was into history, historical fiction. I was into everything.

The Third-Generation normalized the process of dialogue. Bar-On and his team developed a paradigm for how to work through the Holocaust through knowledge, understanding, emotions, attitude, and behavior. What they discovered is that for the Third-Generation, the Holocaust either has no relevance, which they call “under generalization” or “over generalization,” where everything is seen through the prism of the Holocaust. A more normalized reaction to a Shoah family background is the “partial relevance,” an “in-between” and more balanced perspective.

The Third-Generation in America (or “3Gs,” as they are known) have only recently started to become a visible group, but not with the same intensity as the Second-Generation. Age-wise, they span the gamut from newborns to forty-year-olds. Among them, those in their twenties and thirties are grappling with identity formation, with establishing intimate relations, and with having children.

From the psychological research the only significant finding is that grandchildren of survivors as a group, are higher achievers than their peers. In 2002 Ellisa Ganz found that Third-Generation individuals are twice as likely to choose an occupation in the helping professions. Ganz also found, however, that those 3Gs who are in therapy are in treatment for longer periods than a comparative group.

Yoslow observed that the Third-Generation has a deep affection for humanity, which is a transformation of the post-Holocaust trauma. This process is the ability to transform the emotional effects of the Holocaust by letting go, and thus increases the quest for meaning in ones life and concern for social issues.

Today, Third-Generation individuals whose professional lives have been shaped by their grandparent’s ordeals are found in the creative arts, in helping professions, human rights work and in Jewish studies and communal work. The Third-Generation members are no different from those in the Second-Generation, who gravitated towards the creative arts in order to remember the barbarity committed against the Jews living in German-occupied countries and , the Jewish life that was destroyed, and to raise consciousness about present-day racism, human-rights violations, and genocides.

Flora Hogman conducted a case study of Second and Third-Generation, and in her sample of the grandchildren of Holocaust survivors she noticed that they feel a sense of pride and awe of the survivors. This awareness of the suffering is part of the fabric of their lives, but is channeled into empathy, political activism, greater consciousness of others suffering, and a reluctance to intermarry.

By colorizing their photographs, they become less abstract. They are no longer just representing something old, a historical event that happened so many years ago. Marina Amaral

Wer Gröning im Gerichtssaal erlebt, wer seine Erinnerungen liest, der stößt auf einen Mann voller Widersprüche. Hitler? Ja, unbedingt. Massenmord an den Juden? Wenn es denn sein muss. Den Holocaust leugnen? Niemals. Einen Säugling an den Beinen fassen und ihn mit dem Kopf an einem Lastwagen totschlagen? Unmenschlich! "Man hätte das Kind doch auch erschießen können", sagt Gröning einmal.

Seit Jahren besucht Éva Pusztai-Fahidi ungarische Schulen, manchmal spielt sie dann ein Spiel mit den Jungen und Mädchen: Sie teilt Papier aus und lässt die Schüler alles aufschreiben, wozu sie "mein" sagen. Alle Personen, alle Dinge, die ihnen wichtig sind: mein Papa, meine Mama, mein Handy, mein Fußball. Sie sammelt die Listen ein und zerreißt sie vor den Augen der Kinder in kleine Streifen. "Bis das letzte Eckchen nach unten fällt, dauert es nicht lang: Dann sind alle weg. Schluss. Es gibt sie nicht mehr. Und dann steht man dort und hat nichts und niemanden und lebt und fragt sich: Bin ich noch ein Mensch? Und wofür denn?"