{"id":5392,"date":"2018-03-26T11:02:03","date_gmt":"2018-03-26T08:02:03","guid":{"rendered":"https:\/\/www.rchumanities.gr\/?p=5392"},"modified":"2019-04-25T13:46:23","modified_gmt":"2019-04-25T10:46:23","slug":"anna-maria-droumpouki","status":"publish","type":"post","link":"https:\/\/www.rchumanities.gr\/en\/anna-maria-droumpouki\/","title":{"rendered":"“Repairing the Past: Holocaust Restitution in Greece”"},"content":{"rendered":"
Research Proposal<\/span>Conference<\/span>Research Results<\/span>Short Bio<\/span>Publications<\/span><\/div>
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Summary of the Research Proposal<\/h4>\n

The Holocaust was both the greatest mass murder and the greatest theft in history, an unprecedented financial crime. The revival of Jewish Communities in Europe was fundamental, and German reparations were the only way to achieve this. However, in Greece, there has been a long-drawn-out and unsatisfactory process of receiving compensation from the Federal Republic of Germany. The reparations process was a complex and multifaceted one. The purpose of this research is to explain the Holocaust restitution movement in Greece as a legal story and a human drama, its long-delayed genesis, its small successes and its big failures. There is a whole emerging restitution saga the last years in Greece and a campaign that has become a major political issue concerning the german reparations, but we fail as a society to discuss the Holocaust restitution issue, with the exception of Nazi cold, that has acquired mythical dimensions. As reparations are part of the history of twentieth- century politics, and that proves that memory matters politically, my aim is to research the impact of German reparations on the rehabilitation of Jewish life, Greek Jewish communities and Jewish cultural activities during the generation that followed the Holocaust.<\/p>\n

This research project was\u00a0funded by the Research Centre for the Humanities (RCH), with the support of the\u00a0John S. Latsis Public Benefit Foundation.
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To view the conference’s program in Greek, click here<\/a>.<\/p>\n

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Research: \u201cRepairing the Past: The German reparations for the Holocaust of Greek Jews\u201d<\/h4>\n

Researcher: Dr. Anna Maria Droumpouki<\/h5>\n
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The research project <\/em>\u00ab<\/em>Repairing the Past: The German reparations for the Holocaust of Greek Jews<\/em>\u00bb<\/em> was funded by the Research Centre for the Humanities (RCH<\/em>)<\/em> for the year 2016, with the support of the John S. Latsis Public Benefit Foundation.<\/em><\/p>\n<\/td>\n<\/tr>\n

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The Holocaust was both the greatest mass murder and the greatest theft in history, an unprecedented financial crime. Historians estimate that the Nazis stole assets worth between 230 billion and 320 in today\u2019s dollars from the Jewish population in Europe.[1]<\/sup><\/a> For more than half a century since the end of WWII, most of these losses remained uncompensated. On 10 September 1952, the Federal Republic of Germany signed agreements with the Government of Israel and the Conference on Jewish Material Claims Against Germany for the payment of reparations to Israel and to the Jewish people (Wiedergutmachung program<\/em>). It was the first international commitment undertaken by the newly constituted Republic and an unprecedented landmark in the history of reparations. The Conference on Jewish Material Claims Against Germany had a historical significance for the revival and rehabilitation of the destroyed Jewish communities in Europe.[2]<\/sup><\/a> Postwar West Germany paid reparations of approximately 70 billion to some Jewish victims of Nazi persecution, but the amounts to each individual were small. WWII, according to many, never ended. It is still very much with us, if we look at the myriad debates on restitution and memory. According to Dan Diner and Gotthart Wunberg, this ensemble of remembrance that was long neutralized or silenced might be called a memory of materia<\/em>.[3]<\/sup><\/a><\/p>\n

The fairness of the demands of Jews to regain their own assets is self-evident. Elderly Holocaust survivors throughout the world saw their hopes for compensation at last being realized, with the exception of Greece. The creation of laws for the restitution of property and assets taken from Jews proved difficult. Even in divided Germany, the four occupying powers failed to come to a joint agreement about the nature, extent and method of restitution which could be applied to all four occupation zones.[4]<\/sup><\/a> According to Jonathan Petropoulos, while one must recognize that the West Germans (and then the unified Germans) have paid a considerable sum in compensation to victims of National Socialism \u2013 more than US$60 billion to date has been distributed to more than five hundred thousand victims around the world- one can identify areas where reparations have been inadequate.5<\/sup> Despite this fact, German reparations to Jews after WWII are a model of an entirely new kind of reparations.[5]<\/sup><\/a> According to Dan Diner, this reclamation of past possession and the restitutions issue highlighted the constrained anthropological tensions between memory and property, the past redux becomes a source of entitlement for the future.[6]\\<\/sup><\/a><\/p>\n

Research proposal aims, ideas and hypothese<\/h5>\n

The revival of Jewish Communities in Europe was fundamental, and restitutions were the only way to achieve this. However, in Greece, there has been a long-drawn-out and unsatisfactory process of receiving compensation from the Federal Republic of Germany. The reparations process was a complex and multifaceted one, whose impact on European Jewish Communities did not derive solely from the program of the Claims Conference. For some countries the Conference was the only channel for restitution and reparations funds, but in Greece (such as in Italy, Holland, Hungary and Poland), the local jewish communities became the successor organizations for heirless Jewish assets.[7]<\/sup><\/a> The rehabilitation of Jewish communities in Greece was hard.<\/p>\n

The purpose of this research is to explain the Holocaust restitution movement<\/em> in Greece as a legal story and a human drama, its long-delayed genesis, its small successes and its big failures. This restitution story in Greece remains an \u201cunknown chapter\u201d in the historiography of the Greek Jews. There is a whole emerging restitution saga the last years in Greece and a campaign that has become a major political issue concerning the german reparations, but we fail as a society to discuss the Holocaust restitution issue, with the exception of Nazi cold, that has acquired mythical dimensions.<\/p>\n

As reparations are part of the history of twentieth- century politics, and that proves that memory matters politically, my aim is to research the impact of German reparations on the rehabilitation of Jewish life, Greek Jewish communities and Jewish cultural activities during the generation that followed the Holocaust. The survivors\u2019 struggles in their search for recognition and compensation continued until recently. Victims also complained that the evaluation procedure for the claims were a rather unpleasant and inhumane experience, and many survivors found it too difficult to return to the past, as some of them already felt guilt for surviving, or shame, not to mention the pain of reliving these traumatic experiences. A large number of victims suffered from post-traumatc disorders and it was not easy to revive these experiences. The bureaucratic obstacles were many and a large percentage of survivors who attempted to receive restitution, have now died without receiving anything. Individual victims have testified to a variety of experiences with the procedure, illustrating the complexity of the process and obstacles they had to overcome, always facing a cold bureaucracy. The procedure leading to compensation was strenuous for the victims.<\/p>\n

Methodology and approach<\/h5>\n

In my post-doctoral research, I also incorporate testimonies from Greek Jews at my narrative, by drawing back into view the very process, the many complicated historical, political, and aesthetic axes, on which memory is being constructed. This part of the post-Holocaust life failed to enter into greek public discourse and it was largely ignored by the Holocaust historiography in Greece. This research also aims to demonstrate that the end of war in 1945 did not bring the end of injustice, and that the post war history of jewish communities in Greece and Europe and the history of the survivors returning to their homeland, still has to be written and rewritten.<\/p>\n

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[1]<\/a> Michael J. Bazyler, Holocaust Justice. The battle for Restitution in America\u2019s Courts<\/em>, New York University Press, New York and London 2003, p. xi.<\/p>\n

[2]<\/a> Ariel Colonomos, Andrea Armstrong, \u201cGerman Reparations to the Jews after World War II: A<\/p>\n

Turning Point in the History of Reparations\u201d, in: Pablo De Greiff (ed.), The Handbook of Reparations<\/em>, Oxford University Press, Oxford 2006, p. 390.<\/p>\n

[3]<\/a> Dan Diner, Gotthart Wunberg (eds.), Restitution and Memory. Material Restoration in Europe<\/em>, Berghahn Books, USA 2007, p. 1.<\/p>\n

[4]<\/a> Jessica Reinisch, \u201cIntroduction: Survivors and Survival in Europe after the Second World War\u201d, in Suzanne Bardgett, David Cesarani, Jessica Reinisch, Johannes-Dieter Steinert (eds.), Justice, Politics and Memory in Europe after the Second World War<\/em>, Vallentine Mitchell, London\/ Portland 2011, p. 7 (1-16). 5<\/sup> Jonathan Petropoulos, \u00abPostwar justice and the treatment of Nazi assets\u201d, in: Jonathan Petropoulos, John K. Roth (eds.), Gray Zones. Ambiguity and Compromise in the Holocaust and its Aftermath<\/em>, Berghahn Books, New York\/ Oxford 2005, p. 335 (325- 338).<\/p>\n

[5]<\/a> Ariel Colonomos, Andrea Armstrong, \u201cGerman Reparations to the Jews after World War II: A Turning Point in the History of Reparations\u201d, in: Pablo De Greiff (ed.), The Handbook of Reparations<\/em>, Oxford University Press, Oxford 2006, p. 391. (390-419).<\/p>\n

[6]<\/a> Dan Diner, \u201cThe Irreconcilability of an Event: Integrating the Holocaust into the Narrative of the Century\u201d, in: Dan Michman, Remembering the Holocaust in Germany, 1945-2000: German strategies and Jewish responses<\/em>, Peter Lang, New York 2002, p. 96. \u00a0<\/strong><\/p>\n

[7]<\/a> Ronald W. Zweig, German Reparations and the Jewish World. A History of the Claims Conference<\/em>, Frank Cass, London\/ Portland 2001, p. 188- 189.<\/p>\n<\/div>\n

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Anna Maria Droumpouki<\/strong> holds a BA in History and Archaeology, an MA in Museology and a PhD in Contemporary Greek and European History (all from the University of Athens).\u00a0She was a Visiting Research Scholar at the Simon-Dubnow Institute for Jewish History and Culture (Leipzig, 2009), and a Postdoctoral Fellow at the Research Centre for Modern History of Panteion University (Athens, 2014-16) working on \u201c\u201cRepairing the Past: Holocaust Restitution in Greece\u201d. She is the author of\u00a0Monuments of Oblivion: Traces of the Second World War in Greece and in Europe<\/em>\u00a0(Athens, 2014), and a founding member of the Workshop on the Study of Modern Greek Jewry (https:\/\/greekjewry.wordpress.com\/<\/a>). Currently she is research assistant and scientific coordinator of the Greek- German Project \u201cMemories of the Occupation in Greece\u201d at Free University Berlin.\u00a0She is Administrator of the Visual History Archive of the USC Shoah Foundation at the University of Athens.<\/p>\n

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  • \u0395\u03c0\u03b1\u03bd\u03bf\u03c1\u03b8\u03ce\u03bd\u03bf\u03bd\u03c4\u03b1\u03c2\u00a0\u03c4\u03bf\u00a0\u03a0\u03b1\u03c1\u03b5\u03bb\u03b8\u03cc\u03bd: \u039f\u03b9\u00a0\u03b3\u03b5\u03c1\u03bc\u03b1\u03bd\u03b9\u03ba\u03ad\u03c2\u00a0\u03b1\u03c0\u03bf\u03b6\u03b7\u03bc\u03b9\u03ce\u03c3\u03b5\u03b9\u03c2\u00a0\u03b3\u03b9\u03b1\u00a0\u03c4\u03bf\u00a0\u039f\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1\u00a0\u03c4\u03c9\u03bd\u00a0\u0395\u03bb\u03bb\u03ae\u03bd\u03c9\u03bd\u00a0\u0395\u03b2\u03c1\u03b1\u03af\u03c9\u03bd, \u03a0\u03bf\u03c4\u03b1\u03bc\u03cc\u03c2 2018.<\/li>\n
  • \u039c\u03bd\u03b7\u03bc\u03b5\u03af\u03b1 \u03c4\u03b7\u03c2 \u039b\u03ae\u03b8\u03b7\u03c2. \u038a\u03c7\u03bd\u03b7 \u03c4\u03bf\u03c5 \u0392\u2019 \u03a0\u03b1\u03b3\u03ba\u03bf\u03c3\u03bc\u03af\u03bf\u03c5 \u03a0\u03bf\u03bb\u03ad\u03bc\u03bf\u03c5 \u03c3\u03c4\u03b7\u03bd \u0395\u03bb\u03bb\u03ac\u03b4\u03b1 \u03ba\u03b1\u03b9 \u03c3\u03c4\u03b7\u03bd \u0395\u03c5\u03c1\u03ce\u03c0\u03b7,<\/em>\u00a0<\/em>\u03a0\u03cc\u03bb\u03b9\u03c2, \u0391\u03b8\u03ae\u03bd\u03b1 2014<\/li>\n
  • \u039c\u03b5 Philip Carabott, Riki van Boeschoten, Bart Wallet, History Unwanted. Testimonies, Silence and Public Memory in Greece and the Netherlands, Sidestone Press and Netherlands Institute of Greece: Leiden, 2018.<\/li>\n
  • \u039c\u03b5 \u03a6\u03af\u03bb\u03b9\u03c0\u03c0\u03bf \u039a\u03ac\u03c1\u03b1\u03bc\u03c0\u03bf\u03c4,\u00a0\u0391\u03c0\u03cc \u03c4\u03bf\u03bd \u03b4\u03b9\u03c9\u03b3\u03bc\u03cc \u03c3\u03c4\u03b7\u03bd \u03b1\u03c0\u03bf\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c3\u03b7: \u03a0\u03c4\u03c5\u03c7\u03ad\u03c2 \u03c4\u03b7\u03c2 \u03b9\u03c3\u03c4\u03bf\u03c1\u03af\u03b1\u03c2 \u03c4\u03c9\u03bd \u0395\u03b2\u03c1\u03b1\u03af\u03c9\u03bd \u03c4\u03b7\u03c2 \u0395\u03bb\u03bb\u03ac\u03b4\u03b1\u03c2, \u03a0\u03bf\u03c4\u03b1\u03bc\u03cc\u03c2, \u0391\u03b8\u03ae\u03bd\u03b1 2018.<\/li>\n
  • \u039c\u03b5 \u0395\u03c5\u03ac\u03b3\u03b3\u03b5\u03bb\u03bf \u03a7\u03b5\u03ba\u03af\u03bc\u03bf\u03b3\u03bb\u03bf\u03c5, \u03a4\u03b7\u03bd \u03b5\u03c0\u03b1\u03cd\u03c1\u03b9\u03bf\u03bd \u03c4\u03bf\u03c5 \u039f\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2: \u039d\u03ad\u03b5\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5\u03b3\u03b3\u03af\u03c3\u03b5\u03b9\u03c2 \u03b3\u03b9\u03b1 \u03c4\u03bf \u039f\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1 \u03c4\u03c9\u03bd \u0395\u03b2\u03c1\u03b1\u03af\u03c9\u03bd \u03c3\u03c4\u03b7\u03bd \u0395\u03bb\u03bb\u03ac\u03b4\u03b1,<\/em>\u00a0<\/em>\u0395\u03b2\u03c1\u03b1\u03ca\u03ba\u03cc \u039c\u03bf\u03c5\u03c3\u03b5\u03af\u03bf \u0398\u03b5\u03c3\u03c3\u03b1\u03bb\u03bf\u03bd\u03af\u03ba\u03b7\u03c2, \u0398\u03b5\u03c3\u03c3\u03b1\u03bb\u03bf\u03bd\u03af\u03ba\u03b7 2017.<\/li>\n
  • \u039c\u03b5 \u039a\u03b1\u03c4\u03b5\u03c1\u03af\u03bd\u03b1 \u0393\u03b1\u03c1\u03b4\u03af\u03ba\u03b1, \u0392\u03b1\u03b3\u03b3\u03ad\u03bb\u03b7 \u039a\u03b1\u03c1\u03b1\u03bc\u03b1\u03bd\u03c9\u03bb\u03ac\u03ba\u03b7, \u039a\u03ce\u03c3\u03c4\u03b1 \u03a1\u03ac\u03c0\u03c4\u03b7, \u03a0\u03cc\u03bb\u03b5\u03bc\u03bf\u03c2, \u039a\u03b1\u03c4\u03bf\u03c7\u03ae, \u0391\u03bd\u03c4\u03af\u03c3\u03c4\u03b1\u03c3\u03b7, \u0395\u03bc\u03c6\u03cd\u03bb\u03b9\u03bf\u03c2. \u0397 \u03b4\u03b5\u03ba\u03b1\u03b5\u03c4\u03af\u03b1 \u03c4\u03bf\u03c5 \u201940 \u03ba\u03b1\u03b9 \u03b7 \u03bc\u03b1\u03ba\u03c1\u03ac \u03c3\u03ba\u03b9\u03ac \u03c4\u03b7\u03c2. \u03a4\u03b9\u03bc\u03b7\u03c4\u03b9\u03ba\u03cc\u03c2 \u03c4\u03cc\u03bc\u03bf\u03c2 \u03b3\u03b9\u03b1 \u03c4\u03bf\u03bd \u03a7\u03ac\u03b3\u03ba\u03b5\u03bd \u03a6\u03bb\u03ac\u03b9\u03c3\u03b5\u03c1, \u0391\u03bb\u03b5\u03be\u03ac\u03bd\u03b4\u03c1\u03b5\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1 2015.<\/li>\n
  • \u039c\u03b5 \u0399\u03ac\u03c3\u03bf\u03bd\u03b1 \u03a7\u03b1\u03bd\u03b4\u03c1\u03b9\u03bd\u03cc, \u0397 \u0398\u03b5\u03c3\u03c3\u03b1\u03bb\u03bf\u03bd\u03af\u03ba\u03b7 \u03ba\u03b1\u03c4\u03ac \u03c4\u03b7 \u0393\u03b5\u03c1\u03bc\u03b1\u03bd\u03b9\u03ba\u03ae \u039a\u03b1\u03c4\u03bf\u03c7\u03ae,<\/em>\u00a0<\/em>\u03a0\u03bf\u03c4\u03b1\u03bc\u03cc\u03c2, \u0391\u03b8\u03ae\u03bd\u03b1 2014.<\/li>\n
  • \u201ePersonal Experiences in the post-Shoah Greece: The Case of Isaak Menahem Rousso\u201c,\u00a0Historein<\/em>, Vol. 17 (2018).<\/li>\n
  • \u201eGerman Federal Compensation and Restitution Laws and the Greek Jews\u201c,\u00a0Yad Vashem Studies<\/em>\u00a045:1 (Spring 2017), \u03c3. 155\u2013177.<\/li>\n
  • \u201eShaping Holocaust Memory in Greece: Memorials and Their Public History\u201c,\u00a0National Identities<\/em>\u00a0(April 2015), <DOI: 10.1080\/14608944.2015.1027760>.<\/li>\n
  • \u201eTrivialization of World War Two and Shoah in Greece: Uses, Misuses and Analogies in Light of the current Debt Crisis\u201c,\u00a0Journal of Contemporary European Studies<\/em>\u00a021:2 (2013), \u03c3. 190\u2013201.<\/li>\n
  • \u00ab28 \u03c7\u03c1\u03cc\u03bd\u03b9\u03b1 \u03bc\u03b5\u03c4\u03ac: \u039c\u03b9\u03b1 \u03b1\u03c0\u03bf\u03c4\u03af\u03bc\u03b7\u03c3\u03b7 \u03c4\u03b7\u03c2 \u03b4\u03b5\u03ba\u03b1\u03b5\u03c4\u03af\u03b1\u03c2 \u03c4\u03bf\u03c5 1940 \u03ba\u03b1\u03b9 \u03c4\u03b7\u03c2 \u03c0\u03c1\u03bf\u03c3\u03c6\u03bf\u03c1\u03ac\u03c2 \u03c4\u03bf\u03c5 \u03a7\u03ac\u03b3\u03ba\u03b5\u03bd \u03a6\u03bb\u03ac\u03b9\u03c3\u03b5\u03c1\u00bb,\u00a0\u03a4\u03b1 \u0399\u03c3\u03c4\u03bf\u03c1\u03b9\u03ba\u03ac<\/em>, \u03c4\u03cc\u03bc\u03bf\u03c2 57, \u0394\u03b5\u03ba\u03ad\u03bc\u03b2\u03c1\u03b9\u03bf\u03c2 2012, \u03c3. 516\u2013527.<\/li>\n
  • \u00ab\u039f\u03b9 \u03b4\u03b9\u03b1\u03b9\u03c1\u03b5\u03bc\u03ad\u03bd\u03b5\u03c2 \u03bc\u03bd\u03ae\u03bc\u03b5\u03c2 \u03c4\u03c9\u03bd \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03b9\u03ba\u03ce\u03bd \u03c7\u03c9\u03c1\u03b9\u03ce\u03bd: \u0397 13\u03b7<\/sup>\u00a0\u0394\u03b5\u03ba\u03b5\u03bc\u03b2\u03c1\u03af\u03bf\u03c5 \u03c3\u03c4\u03b1 \u039a\u03b1\u03bb\u03ac\u03b2\u03c1\u03c5\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03bf\u03b9 \u03b1\u03bd\u03b1\u03c0\u03b1\u03c1\u03b1\u03c3\u03c4\u03ac\u03c3\u03b5\u03b9\u03c2 \u03c4\u03b7\u03c2\u00bb,\u00a0\u03a4\u03b1 \u0399\u03c3\u03c4\u03bf\u03c1\u03b9\u03ba\u03ac<\/em>, \u03c4\u03cc\u03bc\u03bf\u03c2 56, \u0399\u03bf\u03cd\u03bd\u03b9\u03bf\u03c2 2012, \u03c3. 193\u2013210.<\/li>\n
  • \u00ab\u03a3\u03c4\u03c1\u03b1\u03c4\u03cc\u03c0\u03b5\u03b4\u03bf \u03a7\u03b1\u03ca\u03b4\u03b1\u03c1\u03af\u03bf\u03c5: \u038c\u03c8\u03b5\u03b9\u03c2 \u03c4\u03b7\u03c2 \u03ba\u03b1\u03c4\u03bf\u03c7\u03b9\u03ba\u03ae\u03c2 \u03b2\u03b9\u03bf\u03b3\u03c1\u03b1\u03c6\u03af\u03b1\u03c2 \u03bc\u03b9\u03b1\u03c2 \u03c0\u03cc\u03bb\u03b7\u03c2\u00bb,\u00a0\u03a3\u03cd\u03b3\u03c7\u03c1\u03bf\u03bd\u03b1 \u0398\u03ad\u03bc\u03b1\u03c4\u03b1<\/em>, \u03c4\u03b5\u03cd\u03c7\u03bf\u03c2 116, \u0399\u03b1\u03bd\u03bf\u03c5\u03ac\u03c1\u03b9\u03bf\u03c2- \u039c\u03ac\u03c1\u03c4\u03b9\u03bf\u03c2 2012, \u03c3. 73\u201379.<\/li>\n
  • \u00ab\u0397 \u03b8\u03b5\u03c3\u03bc\u03b9\u03ba\u03ae \u03bc\u03bd\u03ae\u03bc\u03b7 \u03c4\u03bf\u03c5 \u039f\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c3\u03c4\u03b7\u03bd \u0395\u03bb\u03bb\u03ac\u03b4\u03b1\u00bb,\u00a0The<\/em>\u00a0Books<\/em>\u2018\u00a0<\/em>Journal<\/em>\u00a02<\/em>5 (\u039d\u03bf\u03ad\u03bc\u03b2\u03c1\u03b9\u03bf\u03c2 2012), \u03c3.\u00a086\u201391.<\/li>\n
  • \u039c\u03b5 \u0399\u03ac\u03c3\u03bf\u03bd\u03b1 \u03a7\u03b1\u03bd\u03b4\u03c1\u03b9\u03bd\u03cc, \u201eThe German Occupation and the Holocaust in Greece: A Survey\u201c, \u03c3\u03c4\u03bf: Dirk Moses, Giorgos Antoniou (\u03b5\u03c0\u03b9\u03bc.), The Holocaust in Greece, Cambridge University Press 2018.<\/li>\n
  • \u00ab\u0397 \u00ab\u03b4\u03b5\u03cd\u03c4\u03b5\u03c1\u03b7 \u03b6\u03c9\u03ae\u00bb \u03c4\u03b7\u03c2 \u03c3\u03c6\u03b1\u03b3\u03ae\u03c2 \u03c4\u03c9\u03bd \u039a\u03b1\u03bb\u03b1\u03b2\u03c1\u03cd\u03c4\u03c9\u03bd: \u03b7\u03b8\u03b9\u03ba\u03ae, \u03bd\u03bf\u03bc\u03b9\u03ba\u03ae \u03ba\u03b1\u03b9 \u03b4\u03b7\u03bc\u03bf\u03c3\u03b9\u03bf\u03b3\u03c1\u03b1\u03c6\u03b9\u03ba\u03ae \u03c0\u03c1\u03bf\u03c3\u03ad\u03b3\u03b3\u03b9\u03c3\u03b7, 1945\u20132015\u00bb, \u03c3\u03c4\u03bf: \u039c\u03b1\u03c1\u03b9\u03bb\u03af\u03b6\u03b1 \u039c\u03b7\u03c4\u03c3\u03bf\u03cd, \u03a7\u03c1\u03c5\u03c3\u03bf\u03cd\u03bb\u03b1 \u039a\u03b1\u03bc\u03c0\u03ac (\u03b5\u03c0\u03b9\u03bc.),\u00a0\u00a0<\/em>\u0397 \u03b1\u03c3\u03cd\u03bc\u03bc\u03b5\u03c4\u03c1\u03b7 \u03bc\u03bd\u03ae\u03bc\u03b7 \u03c4\u03b7\u03c2 \u039a\u03b1\u03c4\u03bf\u03c7\u03ae\u03c2 \u03c3\u03c4\u03b7\u03bd \u0395\u03bb\u03bb\u03ac\u03b4\u03b1 \u03ba\u03b1\u03b9 \u03c4\u03b7 \u0393\u03b5\u03c1\u03bc\u03b1\u03bd\u03af\u03b1, \u0391\u03bb\u03b5\u03be\u03ac\u03bd\u03b4\u03c1\u03b5\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1 2018.<\/li>\n
  • \u201eDas Distomo Massaker (10.6.1944): Das belastende Erbe eines unbew\u00e4ltigten NS- Verbrechens vom Kriegsende bis heute\u201c, \u03c3\u03c4\u03bf: Christine Schr\u00f6der (\u03b5\u03c0\u03b9\u03bc.), Gewaltraum Mittelmeer? Strukturen, Erfahrungen und Erinnerung kollektiver Gewalt im Zeitalter der Weltkriege, Sonderheft\u00a0Zeitschrift f\u00fcr Genozidforschung,\u00a0<\/em>Bochum 2018.<\/li>\n
  • \u201eGriechische Erinnerungsorte der Okkupationszeit \u2013 Eine vergleichende Analyse\u201c, \u03c3\u03c4\u03bf: Nikolas Pissis, Dimitris Karydas (\u03b5\u03c0\u03b9\u03bc.), 70 Jahre danach. Die deutsche Besatzungszeit in Griechenland,<\/em>\u00a0<\/em>Berlin: Romiosyni, 2018.<\/li>\n
  • \u00ab\u0394\u03b5\u03bd \u03b5\u03af\u03bc\u03b5\u03b8\u03b1 \u03b5\u03c0\u03b1\u03af\u03c4\u03b1\u03b9, \u03bf\u03cd\u03c4\u03b5 \u03b6\u03b7\u03c4\u03bf\u03cd\u03bc\u03b5 \u03b5\u03bb\u03b5\u03b7\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7\u03bd \u03b1\u03c0\u03cc \u03ba\u03b1\u03bd\u03ad\u03bd\u03b1\u03bd: O\u03b9 \u03b3\u03b5\u03c1\u03bc\u03b1\u03bd\u03b9\u03ba\u03ad\u03c2 \u03b1\u03c0\u03bf\u03b6\u03b7\u03bc\u03b9\u03ce\u03c3\u03b5\u03b9\u03c2 \u03b3\u03b9\u03b1 \u03c4\u03bf \u039f\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1 \u03c4\u03c9\u03bd \u0395\u03bb\u03bb\u03ae\u03bd\u03c9\u03bd \u0395\u03b2\u03c1\u03b1\u03af\u03c9\u03bd\u00bb, \u03c3\u03c4\u03bf: \u03a3\u03c4\u03c1\u03ac\u03c4\u03bf\u03c2 \u0394\u03bf\u03c1\u03b4\u03b1\u03bd\u03ac\u03c2, \u039d\u03af\u03ba\u03bf\u03c2 \u03a0\u03b1\u03c0\u03b1\u03bd\u03b1\u03c3\u03c4\u03b1\u03c3\u03af\u03bf\u03c5 (\u03b5\u03c0\u03b9\u03bc.), O \u03bc\u03b1\u03ba\u03c1\u03cd\u03c2 \u03b5\u03bb\u03bb\u03b7\u03bd\u03bf\u03b3\u03b5\u03c1\u03bc\u03b1\u03bd\u03b9\u03ba\u03cc\u03c2 \u03b5\u03b9\u03ba\u03bf\u03c3\u03c4\u03cc\u03c2 \u03b1\u03b9\u03ce\u03bd\u03b1\u03c2: \u039f\u03b9 \u03bc\u03b1\u03cd\u03c1\u03b5\u03c2 \u03c3\u03ba\u03b9\u03ad\u03c2 \u03c3\u03c4\u03b7\u03bd \u03b9\u03c3\u03c4\u03bf\u03c1\u03af\u03b1 \u03c4\u03c9\u03bd \u03b4\u03b9\u03bc\u03b5\u03c1\u03ce\u03bd \u03c3\u03c7\u03ad\u03c3\u03b5\u03c9\u03bd, \u0395\u03c0\u03af\u03ba\u03b5\u03bd\u03c4\u03c1\u03bf, \u0398\u03b5\u03c3\u03c3\u03b1\u03bb\u03bf\u03bd\u03af\u03ba\u03b7 2018.<\/li>\n
  • \u00ab\u039f \u03b1\u03b3\u03ce\u03bd\u03b1\u03c2 \u03b3\u03b9\u03b1 \u03c4\u03b7\u03bd \u03b1\u03c0\u03bf\u03ba\u03b1\u03c4\u03ac\u03c3\u03c4\u03b1\u03c3\u03b7 \u03c4\u03c9\u03bd \u03b5\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03ce\u03bd \u03b5\u03b2\u03c1\u03b1\u03ca\u03ba\u03ce\u03bd \u03ba\u03bf\u03b9\u03bd\u03bf\u03c4\u03ae\u03c4\u03c9\u03bd \u03bc\u03ad\u03c3\u03b1 \u03b1\u03c0\u03cc \u03c4\u03b1 \u03b3\u03b5\u03c1\u03bc\u03b1\u03bd\u03b9\u03ba\u03ac \u03b1\u03c1\u03c7\u03b5\u03af\u03b1\u00bb, \u03c3\u03c4\u03bf: \u0386\u03bd\u03bd\u03b1 \u039c\u03b1\u03c1\u03af\u03b1 \u0394\u03c1\u03bf\u03c5\u03bc\u03c0\u03bf\u03cd\u03ba\u03b7, \u0395\u03c5\u03ac\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u03a7\u03b5\u03ba\u03af\u03bc\u03bf\u03b3\u03bb\u03bf\u03c5 (\u03b5\u03b9\u03c3\u03b1\u03b3\u03c9\u03b3\u03ae \u03ba\u03b1\u03b9 \u03b5\u03c0\u03b9\u03bc\u03ad\u03bb\u03b5\u03b9\u03b1), \u03a4\u03b7\u03bd \u03b5\u03c0\u03b1\u03cd\u03c1\u03b9\u03bf\u03bd \u03c4\u03bf\u03c5 \u039f\u03bb\u03bf\u03ba\u03b1\u03c5\u03c4\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2: \u039d\u03ad\u03b5\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5\u03b3\u03b3\u03af\u03c3\u03b5\u03b9\u03c2 \u03b3\u03b9\u03b1 \u03c4\u03bf \u039f\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1 \u03c4\u03c9\u03bd \u0395\u03b2\u03c1\u03b1\u03af\u03c9\u03bd \u03c3\u03c4\u03b7\u03bd \u0395\u03bb\u03bb\u03ac\u03b4\u03b1,<\/em>\u00a0<\/em>\u0395\u03b2\u03c1\u03b1\u03ca\u03ba\u03cc \u039c\u03bf\u03c5\u03c3\u03b5\u03af\u03bf \u0398\u03b5\u03c3\u03c3\u03b1\u03bb\u03bf\u03bd\u03af\u03ba\u03b7\u03c2, \u0398\u03b5\u03c3\u03c3\u03b1\u03bb\u03bf\u03bd\u03af\u03ba\u03b7 2017, \u03c3. 175-187.<\/li>\n
  • \u00ab\u039f\u03b4\u03c5\u03bd\u03b7\u03c1\u03ae \u03bc\u03bd\u03ae\u03bc\u03b7, \u03b4\u03b9\u03c3\u03c4\u03b1\u03ba\u03c4\u03b9\u03ba\u03ae \u03bc\u03bd\u03b7\u03bc\u03b5\u03b9\u03bf\u03c0\u03bf\u03af\u03b7\u03c3\u03b7: \u039f \u03c0\u03cc\u03bb\u03b5\u03bc\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03b7 \u03b3\u03b5\u03c1\u03bc\u03b1\u03bd\u03b9\u03ba\u03ae \u039a\u03b1\u03c4\u03bf\u03c7\u03ae \u03c3\u03c4\u03b7\u03bd \u03b5\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03ae \u03c3\u03c5\u03bb\u03bb\u03bf\u03b3\u03b9\u03ba\u03ae \u03bc\u03bd\u03ae\u03bc\u03b7\u00bb, \u03c3\u03c4\u03bf: \u0391\u03b3\u03ac\u03b8\u03b7 \u0393\u03b5\u03c9\u03c1\u03b3\u03b9\u03ac\u03b4\u03bf\u03c5, \u0392\u03b1\u03c3\u03b9\u03bb\u03b9\u03ba\u03ae \u0394\u03b5\u03bc\u03b5\u03c1\u03c4\u03b6\u03ae (\u03b5\u03c0\u03b9\u03bc.),\u00a0\u039d\u03b1\u03b6\u03b9\u03c3\u03bc\u03cc\u03c2.<\/em>\u00a0\u03a4\u03bf\u00a0\u039f\u03bb\u03bf\u03ba\u03b1\u03cd\u03c4\u03c9\u03bc\u03b1\u00a0\u03c4\u03c9\u03bd\u00a0\u03b1\u03be\u03b9\u03ce\u03bd<\/em>, \u03a1\u03cc\u03b4\u03bf\u03bd, \u0391\u03b8\u03ae\u03bd\u03b1 2017, \u03c3. 29- 37.<\/li>\n
  • \u039c\u03b5 \u03a7\u03ac\u03b3\u03ba\u03b5\u03bd \u03a6\u03bb\u03ac\u03b9\u03c3\u03b5\u03c1, \u00ab\u039a\u03bb\u03b5\u03b9\u03ce \u03ba\u03b1\u03b9 \u039a\u03bb\u03b9\u03c3\u03ad: \u0397 \u03b4\u03b9\u03c0\u03bb\u03c9\u03bc\u03b1\u03c4\u03af\u03b1 \u03ba\u03b1\u03b9 \u03c4\u03b1 \u039c\u039c\u0395 \u03c4\u03b7\u03c2 \u0393\u03b5\u03c1\u03bc\u03b1\u03bd\u03af\u03b1\u03c2 \u03b1\u03c0\u03ad\u03bd\u03b1\u03bd\u03c4\u03b9 \u03c3\u03c4\u03b7\u03bd \u03c4\u03b7\u03bb\u03b5\u03bf\u03c0\u03c4\u03b9\u03ba\u03ae \u03c3\u03b5\u03b9\u03c1\u03ac Holocaust\u00bb, \u03c3\u03c4\u03bf: \u039b\u03ae\u03b4\u03b1 \u03a0\u03b1\u03c0\u03b1\u03c3\u03c4\u03b5\u03c6\u03b1\u03bd\u03ac\u03ba\u03b7, \u0386\u03bd\u03bd\u03b1 \u039c\u03b1\u03c7\u03b1\u03b9\u03c1\u03ac (\u03b5\u03c0\u03b9\u03bc.), \u039f\u03b9 \u0395\u03b2\u03c1\u03b1\u03ca\u03ba\u03ad\u03c2 \u039a\u03bf\u03b9\u03bd\u03cc\u03c4\u03b7\u03c4\u03b5\u03c2 \u03b1\u03bd\u03ac\u03bc\u03b5\u03c3\u03b1 \u03c3\u03b5 \u0391\u03bd\u03b1\u03c4\u03bf\u03bb\u03ae \u03ba\u03b1\u03b9 \u0394\u03cd\u03c3\u03b7,\u00a015\u03bf\u03c2- 20\u03bf\u03c2 \u03b1\u03b9\u03ce\u03bd\u03b1\u03c2: \u03bf\u03b9\u03ba\u03bf\u03bd\u03bf\u03bc\u03af\u03b1, \u03ba\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1, \u03c0\u03bf\u03bb\u03b9\u03c4\u03b9\u03ba\u03ae, \u03c0\u03bf\u03bb\u03b9\u03c4\u03b9\u03c3\u03bc\u03cc\u03c2, \u0399\u03c3\u03bd\u03ac\u03c6\u03b9, \u0399\u03c9\u03ac\u03bd\u03bd\u03b9\u03bd\u03b1 2016, \u03c3. 326-345.<\/li>\n
  • \u201eDas posthum gespaltene Ged\u00e4chtnis von Kalavryta: Die \u00f6ffentliche Geschichtswahrnehmung des Massakers 1943 in der Nachkriegszeit\u201c, \u03c3\u03c4\u03bf: Chryssoula Kambas, Marilisa Mitsou (\u03b5\u03c0\u03b9\u03bc.), Erinnerungskultur und Geschichtspolitik der Okkupation Griechenlands (1941\u201344). Deutsch-griechisches Ged\u00e4chtnis in Medien und Literatur,\u00a0<\/em>K\u00f6ln-Weimar-Wien: B\u00f6hlau, 2015, S. 143\u2013154.<\/li>\n
  • \u00abO\u03b9 \u03c0\u03cc\u03bb\u03b5\u03bc\u03bf\u03b9 \u03c4\u03b7\u03c2 \u03bc\u03bd\u03ae\u03bc\u03b7\u03c2 \u03c3\u03c5\u03bd\u03b5\u03c7\u03af\u03b6\u03bf\u03bd\u03c4\u03b1\u03b9;\u00bb, \u03c3\u03c4\u03bf \u039a\u03b1\u03c4\u03b5\u03c1\u03af\u03bd\u03b1 \u0393\u03b1\u03c1\u03b4\u03af\u03ba\u03b1, \u0386\u03bd\u03bd\u03b1 \u039c\u03b1\u03c1\u03af\u03b1 \u0394\u03c1\u03bf\u03c5\u03bc\u03c0\u03bf\u03cd\u03ba\u03b7, \u0392\u03b1\u03b3\u03b3\u03ad\u03bb\u03b7\u03c2 \u039a\u03b1\u03c1\u03b1\u03bc\u03b1\u03bd\u03c9\u03bb\u03ac\u03ba\u03b7\u03c2, \u039a\u03ce\u03c3\u03c4\u03b1\u03c2 \u03a1\u03ac\u03c0\u03c4\u03b7\u03c2 (\u03b5\u03b9\u03c3., \u03b5\u03c0\u03b9\u03bc.), \u03a0\u03cc\u03bb\u03b5\u03bc\u03bf\u03c2, \u039a\u03b1\u03c4\u03bf\u03c7\u03ae, \u0391\u03bd\u03c4\u03af\u03c3\u03c4\u03b1\u03c3\u03b7, \u0395\u03bc\u03c6\u03cd\u03bb\u03b9\u03bf\u03c2. \u0397 \u03b4\u03b5\u03ba\u03b1\u03b5\u03c4\u03af\u03b1 \u03c4\u03bf\u03c5 \u201940 \u03ba\u03b1\u03b9 \u03b7 \u03bc\u03b1\u03ba\u03c1\u03ac \u03c3\u03ba\u03b9\u03ac \u03c4\u03b7\u03c2. \u03a4\u03b9\u03bc\u03b7\u03c4\u03b9\u03ba\u03cc\u03c2 \u03c4\u03cc\u03bc\u03bf\u03c2 \u03b3\u03b9\u03b1 \u03c4\u03bf\u03bd \u03a7\u03ac\u03b3\u03ba\u03b5\u03bd \u03a6\u03bb\u03ac\u03b9\u03c3\u03b5\u03c1, \u0391\u03bb\u03b5\u03be\u03ac\u03bd\u03b4\u03c1\u03b5\u03b9\u03b1, \u0391\u03b8\u03ae\u03bd\u03b1 2015, \u03c3. 395-419.<\/li>\n
  • \u039b\u03ae\u03bc\u03bc\u03b1\u03c4\u03b1 \u201eLAOS\u201c, \u201eChrisi Avgi\u201c, \u03c3\u03c4\u03bf: Wolfgang Benz (\u03b5\u03c0\u03b9\u03bc.), Handbuch des Antisemitismus. Judenfeindschaft in Geschichte und Gegenwart, Band 5, Berlin\/Boston: De Gruyter\/Saur, 2012, \u03c3. 109-110, 367-368.<\/li>\n
  • \u201eContemporary Greek History in abandonment: Sites of memory of Second World War and the use of memory in public history\u201d, \u03c3\u03c4\u03bf: Berteke Waaldijk, Carla Salvaterra, Izabella Agardi (\u03b5\u03c0\u03b9\u03bc.), Making Sense, Crafting History. Practices of Producing Historical Meaning, Pisa: Edizioni Plus Pisa University Press, 2010, \u03c3. 75-91.<\/li>\n
  • \u00ab\u039a\u03bf\u03c1\u03b1\u03ae 4, \u03bc\u03b9\u03b1 \u03c6\u03c5\u03bb\u03b1\u03ba\u03ae \u03c3\u03c4\u03bf \u03ba\u03ad\u03bd\u03c4\u03c1\u03bf \u03c4\u03b7\u03c2 \u03c0\u03cc\u03bb\u03b7\u03c2\u00bb, \u03c3\u03c4\u03bf: \u03a3\u03ac\u03b2\u03b2\u03b1\u03c2 \u03a3\u03c4\u03c1\u03bf\u03cd\u03bc\u03c0\u03bf\u03c2 (\u03b5\u03c0\u03b9\u03bc.),\u00a0\u03a3\u03c4\u03b7<\/em>\u00a0<\/em>\u03c3\u03c9\u03c6\u03c1\u03bf\u03bd\u03b9\u03c3\u03c4\u03b9\u03ba\u03ae<\/em>\u00a0<\/em>\u03b1\u03c0\u03bf\u03b9\u03ba\u03af\u03b1<\/em>\u00a0<\/em>\u03c4\u03bf\u03c5<\/em>\u00a0<\/em>\u039a\u03ac\u03c6\u03ba\u03b1<\/em>, \u039d\u03b5\u03c6\u03ad\u03bb\u03b7, \u0391\u03b8\u03ae\u03bd\u03b1 2009, \u03c3. 59-70.<\/li>\n
  • \u201eBelieve and Destroy: Intellectuals in the SS War Machine. Review of Christian Ingrao\u2019s Book\u201d,\u00a0Historein, Nr<\/em>. 14, 2014, \u03c3. 108- 111.<\/li>\n
  • \u00ab\u0397 \u03b1\u03bd\u03ac\u03b4\u03c5\u03c3\u03b7 \u03bc\u03b9\u03b1\u03c2 \u03b4\u03cd\u03c3\u03ba\u03bf\u03bb\u03b7\u03c2 \u03bc\u03bd\u03ae\u03bc\u03b7\u03c2\u00bb,\u00a0\u03a4\u03b1<\/em>\u00a0<\/em>\u0399\u03c3\u03c4\u03bf\u03c1\u03b9\u03ba\u03ac<\/em>, \u039d. 58, \u0399\u03bf\u03cd\u03bd\u03b9\u03bf\u03c2 2013, \u03c3. 258-261.<\/li>\n
  • \u201eConsuming History. Historians and heritage in contemporary popular culture\u201d,\u00a0Historein<\/em>, Nr. 10, 2010, \u03c3. 172- 175.<\/li>\n
  • \u00ab\u0397 \u03b5\u03bd\u03b7\u03bb\u03b9\u03ba\u03af\u03c9\u03c3\u03b7 \u03bc\u03b9\u03b1\u03c2 \u03b3\u03b5\u03bd\u03b9\u03ac\u03c2. \u039d\u03ad\u03bf\u03b9 \u03ba\u03b1\u03b9 \u03bd\u03ad\u03b5\u03c2 \u03c3\u03c4\u03b7\u03bd \u039a\u03b1\u03c4\u03bf\u03c7\u03ae \u03ba\u03b1\u03b9 \u03c3\u03c4\u03b7\u03bd \u0391\u03bd\u03c4\u03af\u03c3\u03c4\u03b1\u03c3\u03b7. \u03a3\u03ba\u03ad\u03c8\u03b5\u03b9\u03c2 \u03b3\u03cd\u03c1\u03c9 \u03b1\u03c0\u03cc \u03c4\u03bf \u03b2\u03b9\u03b2\u03bb\u03af\u03bf \u03c4\u03b7\u03c2 \u039f\u03bd\u03c4\u03ad\u03c4 \u0392\u03b1\u03c1\u03ce\u03bd-\u0392\u03b1\u03c3\u03ac\u03c1\u00bb,\u00a0\u0395\u03c0\u03b9\u03c3\u03c4\u03ae\u03bc\u03b7 \u03ba\u03b1\u03b9 \u039a\u03bf\u03b9\u03bd\u03c9\u03bd\u03af\u03b1<\/em>, \u039d. 22-23, 2009, \u03c3. 250-256.<\/li>\n<\/ul>\n<\/div><\/div><\/div>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":5,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[70,91],"tags":[],"class_list":["post-5392","post","type-post","status-publish","format-standard","hentry","category-research","category-the-study-of-the-human-past"],"acf":[],"_links":{"self":[{"href":"https:\/\/www.rchumanities.gr\/en\/wp-json\/wp\/v2\/posts\/5392","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.rchumanities.gr\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.rchumanities.gr\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.rchumanities.gr\/en\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"https:\/\/www.rchumanities.gr\/en\/wp-json\/wp\/v2\/comments?post=5392"}],"version-history":[{"count":9,"href":"https:\/\/www.rchumanities.gr\/en\/wp-json\/wp\/v2\/posts\/5392\/revisions"}],"predecessor-version":[{"id":7460,"href":"https:\/\/www.rchumanities.gr\/en\/wp-json\/wp\/v2\/posts\/5392\/revisions\/7460"}],"wp:attachment":[{"href":"https:\/\/www.rchumanities.gr\/en\/wp-json\/wp\/v2\/media?parent=5392"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.rchumanities.gr\/en\/wp-json\/wp\/v2\/categories?post=5392"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.rchumanities.gr\/en\/wp-json\/wp\/v2\/tags?post=5392"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}