“Righteous Among the Nations,” “Righteous of Ukraine,” “Righteous of Babyn Yar”: A Confusion of Concepts or Their Substitution?

When examining the phenomenon of the Righteous Among the Nations, it is crucial, first and foremost, to understand the terminology circulating in the Ukrainian information space. Specifically, this concerns the concepts of “Righteous Among the Nations” (or “Righteous of the World”); “Righteous of Ukraine”; and “Righteous of Babyn Yar.”

Yad Vashem uses the term “Righteous Among the Nations” to refer to non-Jews who risked their lives—and often the lives of their children and relatives—to save Jews during the Holocaust. Guided by specific criteria[1], a dedicated Commission has awarded this title to representatives of 44 countries. Today, Ukraine ranks fourth in the world in the number of such heroes (following Poland, the Netherlands, and France).

It should also be noted that in 1989, on the initiative of the Jewish Council of Ukraine (JCU) and the Foundation “To the Memory of the Victims of Fascism in Ukraine,” the title “Righteous of Ukraine” was introduced. It was awarded to individuals for whom there was evidence of saving Jews during the Holocaust, although such evidence was deemed insufficient by the Yad Vashem commission. According to the JCU, more than 3,000 compatriots received the title “Righteous of Ukraine,” of whom 1,625 were also recognized as “Righteous Among the Nations.” “A card index and photo archive of executed and rescued Jews, as well as their rescuers, has been established. Documents of the ‘Righteous of Ukraine’ are forwarded to the Yad Vashem Institute (Jerusalem) for the conferral of the title ‘Righteous Among the Nations’”[2]. The chief inspirer of this initiative was the prominent public figure, president of the Jewish Council of Ukraine, and chairman of the “Babyn Yar Memory” and “To the Memory of the Victims of Fascism in Ukraine” foundations, Ilya Mikhailovich Levitas (1931–2014). He also initiated the introduction of the title “Righteous of Babyn Yar,” approved in April 1989. Meanwhile, Vitaliy Nakhmanovych, a well-known historian and executive secretary of the Public Committee for Commemorating the Victims of Babyn Yar, notes that “since the criteria for awarding the title ‘Righteous of Babyn Yar’ are undefined, and it was in fact conferred by the sole decision of Ilya Levitas, many... even in Ukraine, do not recognize this title, disputing the legitimacy of officially commemorating these names”[3]. Something similar can be said regarding the title “Righteous of Ukraine.”

Unfortunately, the distinction between these concepts remains unknown or unclear to many Ukrainian government agencies and their staff. In response to recurring memorial dates associated with the Holocaust, officials frequently request “general” lists of “all righteous” to present awards to the few surviving veterans of that era.

It is worth noting that serious research into the phenomenon of Jews being rescued by the local population only began in Ukraine after 1991, by which time very few eyewitnesses and survivors remained alive[4]. Furthermore, testimonies regarding certain individuals were not accepted by the Yad Vashem Commission, and in some cases, rescue documentation was never sent to Jerusalem, leaving it unknown to historians.

Therefore, to avoid ambiguity in definitions, we believe it is necessary to introduce a broader term into scholarly discourse: “Ukrainian rescuer of Jews during the Holocaust.” This definition encompasses both the Righteous Among the Nations and individuals for whom there is substantial, historically verified evidence of saving Jews.

Key Trends in Ukrainian Holocaust Remembrance Policy: Actions of the State, Non-Governmental Institutions, and the Public

Evidently, the purpose of studying the phenomenon of rescuing Jews from the Nazis lies primarily in the Ukrainian society's reflection on the lessons of the Holocaust. Understanding these lessons goes far beyond the mere accumulation of narratives typical of most scholarly works. A number of questions arising from the reflection on the Holocaust are of a fundamental, philosophical nature.

Until relatively recently, for many Ukrainian historians and society at large, the Holocaust remained a “Jewish tragedy,” unintegrated into Ukraine's national history. Thus, it is not surprising that the Holodomor was sometimes referred to as the “Ukrainian Holocaust.” Professor Stanislav Kulchytsky reasonably opposed this approach: “...We have no moral right to use the term ‘Ukrainian Holocaust’ in a figurative sense. By applying it to the Holodomor, we... forget the actual Ukrainian Holocaust without any quotation marks, and overlook the tragic fate of Ukrainian citizens of Jewish origin during World War II. The Ukrainian Holocaust was a reality—it was the death of 1.6 million Jews in Ukraine”[5].

The issue of integrating the Holocaust—which claimed the lives of a quarter of European Jewry on the occupied territory of Ukraine—into the Ukrainian national context is highly significant. It correlates with the question of whether Ukrainian history should be interpreted from an ethnocentric or, conversely, a polyethnic perspective. Canadian-Ukrainian historian Paul Robert Magocsi[6] rather provocatively characterized this approach as “the first history of Ukraine,” implying that “Russians, Poles, Jews, Carpatho-Rusyns, Crimean Tatars, Germans, Romanians, Greeks—alongside other ethnic groups living on the territory of Ukraine—are viewed and understood as an integral part of Ukrainian history, rather than merely opponents of ethnic Ukrainians in their age-old struggle for national survival”[7]. This perspective aligns with the modern understanding of national history adopted by European nations.

European trends are evident in the works of many Ukrainian historians, including Ihor Hyrych, Vladyslav Hrynevych, Liudmyla Hrynevych, Yaroslav Hrytsak, Pavlo Poliansky, Nataliia Starchenko, Borys Cherkas, Nataliia Yakovenko, and others; in the publications of the “Tkuma” Institute and the “Nova Doba” Association; and in the distinctive Lviv journal “Ï”[8].

A comprehensive analysis of the transformation of Ukrainian memory politics lies beyond the scope of this work. We will only mention a cycle of seven methodologically important articles by Vladyslav Hrynevych, two of which are dedicated to the issues of World War II / the “Great Patriotic War”[9]. This historian and political scientist also authored articles and books on the tragedy of Babyn Yar in memory politics[10].

It is difficult to imagine the history of any nation without conflicts with its neighbors and mutual grievances. However, a mature nation is capable of critically examining its past, seeking mutual understanding, and finding forgiveness with other ethnic groups.

A striking example of this approach is the German-Polish reconciliation initiated by the Polish Catholic Church. In 1965, Archbishop (later Cardinal) Bolesław Kominek initiated the “Letter to German Brothers in Pastoral Ministry,” proposing to overcome conflicts rooted in the past. This initiative was supported by Polish clergy, including the future Pope John Paul II. The letter concluded with a symbolic phrase that became famous: “...We stretch out our hands to you, forgiving and asking for forgiveness”[11]. These words—“forgiving and asking for forgiveness”—can be called a universal formula for interaction between peoples burdened by a tragic history of relations.

In Europe—the epicenter of the two most terrible wars in human history—the path to understanding between nations and countries was not easy. It was particularly difficult to build relations with Germany, from where the ideology of genocide and the practice of the Holocaust originated. The turning point came in the late 1960s, during the tenure of the Social Democratic government of Willy Brandt in the FRG. The Chancellor's peace-making efforts culminated in the signing (December 7, 1970) of a treaty in Warsaw that established the definitive border between Germany and Poland. On the same day, Willy Brandt performed a symbolic act, kneeling on behalf of the German people before the monument to the heroes of the Warsaw Ghetto Uprising. This symbolized a policy of rapprochement and reconciliation based on moral principles.

“The Germans found the strength within themselves to repent for their totalitarian past,” writes A. Yaremchuk, recalling the photograph of the kneeling Brandt. “Brandt became the first Chancellor to visit Israel. He made a gesture that moved the entire nation—entering Yad Vashem not in a skullcap, but in a hat worn by Orthodox Jews. He then opened the Book of Psalms and began reading Psalm 103 aloud in German: ‘We have committed sins and crimes. Merciful God, forgive us.’ And he declared: ‘No nation can hide from its history’”[12].

The heavy past also cast a shadow over Polish-Jewish relations. In Poland, which had been attacked by both Germany and the USSR and had suffered immense human and material losses, the public consciousness viewed the Polish people solely as victims of the war and totalitarian regimes. Consequently, Jan Tomasz Gross's books “Neighbors” and “Fear” had the effect of an exploding bomb, triggering a highly intense debate regarding the role of Poles in the destruction of Jews. In this context, we must note the mass ceremony in 2001, when one hundred Polish bishops, led by Cardinal Józef Glemp, apologized on behalf of Polish society for the crimes committed in Jedwabne and other towns[13].

Historian Yaroslav Hrytsak rightly observes that “Ukrainians, unlike Poles, will find it harder to admit that during the war their ancestors were not only victims but also perpetrators. If only because they are highly divided in their attitude toward the war...”[14]. This division has clearly deepened in recent years, following the Euromaidan and the subsequent separatist surge in eastern Ukraine, largely fueled by the Russian-post-Soviet model of historical memory, primarily concerning World War II.

In analyzing the attitude of Ukrainians toward the events of World War II and the Holocaust, let us turn to the perception of this issue by the Ukrainian political elite.

The Soviet policy of silencing the Holocaust was brought to an end in the very first year of Ukraine's independence. During L. Kravchuk's meeting with US President G. Bush on August 1, 1991, the tragedy of Babyn Yar was mentioned, and Kravchuk's speech at the memorial ceremony in Babyn Yar on October 5, 1991, resonated far beyond Ukraine. “The murder of a person, not for crimes, not in military action, but due to national affiliation, is unacceptable... to any nation,” Kravchuk recalled of those events. “Understanding this, I deemed it necessary to apologize for the fact that there were people on our land who espoused fascism or served the fascists and destroyed Jews simply because they were Jews...”[15]. Thus, for the first time, a high-ranking Soviet and post-Soviet politician spoke openly about the tragedy of the Jews at Babyn Yar.

In his address to the Knesset on January 12, 1993[16], the President of Ukraine only briefly mentioned the tragedy of the Holocaust. Conversely, Knesset Speaker Shevach Weiss dedicated significant attention to this topic during his speech before the Verkhovna Rada of Ukraine during an official visit to Kyiv in the summer of that year. Weiss, who was saved by Ukrainian Righteous Among the Nations, shared his family's history and emphasized the significance of Leonid Kravchuk's words spoken at the Babyn Yar ceremony[17].

However, the events of the Holocaust were not yet an integrated part of Ukrainian historical memory at that time. Kravchuk himself suggested not overemphasizing the past, especially its painful chapters. In the view of the first Ukrainian president, “the question of Ukrainian repentance to the Jewish people is settled. No one can accuse Ukraine of pursuing an anti-Jewish policy”[18].

The next president, Leonid Kuchma, made fewer public references to the Nazi anti-Jewish genocide. In 1996, following a ceremony at Babyn Yar, the president noted that “Babyn Yar is a sacred place, the memory of which unites the Jewish and Ukrainian peoples”[19]. It is worth noting that Kuchma generally avoided using the term “Holocaust” in official addresses, even in his speech marking the 60th anniversary of the Babyn Yar tragedy[20]. At that time, just weeks after the attacks on the World Trade Center in New York, the president interpreted the killings at Babyn Yar as a manifestation of terrorism, which had still not been eradicated since the Nazi era[21].

The country's subsequent leader, Viktor Yushchenko, initiated new directions in memory politics. He had a positive influence on the formation of a Ukrainian national consciousness, the historical core of which became the memory of the Holodomor tragedy. The third president also formulated the state's position on Holocaust remembrance more clearly.

While still serving as Prime Minister in January 2000, Viktor Yushchenko represented Ukraine at the landmark Stockholm International Forum on the Holocaust. “The Holocaust is the pain of world Jewry,” he noted in his official report. “At the same time, it is a tragedy of universal human significance... The tragedy of Babyn Yar was and remains a grief not only for Ukrainian Jewry, but for the entire Ukrainian people, representing one of the saddest chapters of World War II...”[22]. The president emphasized the necessity of studying the Holocaust: “Precisely to ensure that such a tragedy never happens again, it is essential to study and widely explain the history of the Holocaust. ...The lessons of the Holocaust remain relevant...”[23].

It was following the Stockholm Forum that the Council of Europe recommended that European countries “make every effort in education to prevent the repetition or oblivion of events... that brought devastation, in particular, the Holocaust, genocide, and ethnic cleansing”[24]. In line with these recommendations, positive shifts occurred within the educational system of Ukraine as well.

Viktor Yushchenko also mentioned the Holocaust in his inaugural address: “On this day, let us remember the heroes who fell for victory: the martyrs of Auschwitz and the Gulag, the victims of the famines, deportations, and the Holocaust”[25].

During the presidency of Viktor Yanukovych (2010–February 2014), a qualitative shift occurred in humanitarian policy in general, and in memory politics in particular. During this period, Soviet and post-Soviet historical myths were revived, while memory of the Holocaust and Babyn Yar was marginalized. “Ukraine still lacks a major Jewish museum and an impressive Holocaust memorial,” wrote Konrad Schuller in September 2011. “...The indifference of the state and its institutions, at least recently, has been partially offset by private initiatives”[26].

A clear example of the then-authorities' attitude toward Holocaust history was President Viktor Yanukovych's address to his compatriots on the 70th anniversary of the Babyn Yar tragedy. “Our people have passed through many sufferings, survived the Holodomor, and bore the burden of the Great Patriotic War. Babyn Yar was one of the most terrible tragedies of the past century...,” the address stated[27], notably failing to mention the mass shootings of Jews.

Following the victory of democratic forces in Ukraine, the government returned to actively shaping memory politics. “The Babyn Yar ravine is a world-renowned symbol of one of the most tragic chapters of the Holocaust,” President Petro Poroshenko began his address on the 74th anniversary of the Babyn Yar tragedy. “More than one hundred thousand peaceful citizens—Jews, Ukrainians, Roma, representatives of other nationalities, as well as prisoners of war, members of the Ukrainian liberation movement, and prisoners of the Syrets concentration camp—were shot and found peace in the Kyiv soil”[28].

President Poroshenko's speech to the Knesset on December 23, 2015, generated the greatest public response. Following an overview of history and an analysis of Ukrainian-Jewish ties, Poroshenko said: “Ukrainians and Jews are brought closer... by the unprecedented tragedies our peoples have endured. The Holocaust, the Holodomor, Stalinist repressions, World War II, denationalization, and linguicide in the USSR. One of our shared, unhealing wounds is Babyn Yar in Kyiv, where German fascists executed more than 150,000 innocent people. The only fault of the majority of them was simply that they were Jews...”[29]. Referencing the heroism of the Ukrainian Righteous Among the Nations, the President of Ukraine emphasized: “...We must also remember the dark episodes of our history, when collaborators... aided the monsters in the so-called ‘final solution to the Jewish question.’ As soon as Ukraine's independence was declared, its leadership apologized for the crimes committed by Ukrainians during the Holocaust. I, of course, share the stance of our first president. And I do this in the parliament of the Jewish state, before the children and grandchildren of Holocaust victims, before those who survived this terrible tragedy of the Jewish people, and before all citizens of your country. The crimes of collaborators weigh heavily not only on your hearts but on ours as well. We cannot allow them to be forgotten. Future generations must be raised on the rejection of these crimes”[30].

While Petro Poroshenko's speech contained numerous historical references, it was his apology for the crimes committed by Ukrainians during the Holocaust that provoked a fierce debate within Ukrainian society.

According to Yaroslav Hrytsak, “not only the words of apology matter, but also when they were spoken. The forgiveness was asked by the president of a new, post-Maidan Ukraine. And this indicates that the country is ready to part with its pre-Maidan past”[31]. From the historian's point of view, “the post-war architecture of Europe is built on overcoming its shameful past. And the central symbol is the Holocaust... As the British historian Tony Judt wrote, the acknowledgment of complicity in the Holocaust became the ticket to the train of European integration”[32].

At the same time, Ukrainian historian Yuriy Shapoval considers it incorrect to demand repentance from an entire nation. “Demanding apologies,” he writes, “means inciting ethnic passions, and this risks counter-demands—Jews would have to apologize for dominating party, state organs, and state security structures (where they frequently held leading positions), and for directing repressive actions that resulted in the deaths of more Ukrainian citizens than Jews during the entire period of World War II”[33].

We believe that this highly popular thesis of “counter-claims” against Jews, allegedly responsible for mass repressions or involvement in organizing the Holodomor, is based on flawed statistics and historical myths. Specifically, it is necessary to examine the actual proportion of Jews in the leadership of repressive organs (compared to Latvians, Poles, Georgians, Russians, etc.), how these proportions changed over time, who and under what conditions was “considered a Jew,” and whether the aforementioned mythology fits the “perpetrator-victim” paradigm, given that Jews were present among both groups. Ultimately, where is the line between individual and collective responsibility in these arguments?

One can agree with Yuriy Shapoval on one point—indeed, one cannot demand repentance from a nation. A nation must come to the realization of the need for atonement on its own, “maturing” into it. In this regard, it is fitting to recall the words of Leonid Kravchuk: “The history of nations is highly complex... This does not mean at all that everyone must ask forgiveness from one another [emphasis mine—I. Shch.]. For this, there must be an internal need driven by fundamental principles. We did this because, although the history of relations between Ukrainians and Jews is very complex, we have many shared bright chapters; Ukrainian culture is unimaginable without Jewish traditions and the contributions of Jewish writers. Many Ukrainian cities would not be what they are without their Jewish character, without the contribution of Jews to infrastructure development and entrepreneurship”[34].

However, there is an important objection to this view. The need for atonement should not depend on a particular nation's contribution to cultural or material progress. It is about understanding the lessons of the past, which is linked, on one hand, to the maturity of a nation, and on the other, to the correct application of the principle of responsibility—whether individual or collective.

Furthermore, we must not forget that we are discussing the contemplation of genocide. In this context, the words of academician Myroslav Popovych are highly significant: “(Yes), some representatives of the Ukrainian people, some degenerates who happened to be Ukrainian, participated in the shootings. It is more important to determine whether people should feel guilt if neither they themselves, nor their relatives, nor the nation as a whole were involved in such horrors... Legal responsibility lies with the person who committed the crime or aided it. But we all bear a certain moral responsibility. This is an endless problem—we are guilty before the Poles, the Poles before us; we are guilty before the Tatars, the Tatars before us. But we will resolve nothing this way. It is a different matter when it comes to genocide, the destruction of an entire, or almost entire, ethnic group. In that case, we all bow our heads before the victims and ask for forgiveness for not being able to protect them. This does not mean that the Ukrainian people carried out the Holocaust or the pogroms. In this regard, I would speak of individual responsibility—this is the fundamental European ethical principle. Collective responsibility cannot exist by definition. Therefore, the Ukrainian people cannot be held responsible for what every individual representative did; the person who took direct part in the criminal actions always bears the responsibility”[35].

We believe that in this discussion it is crucial to move away from ethnocentric stereotypes (where the “universal” measure of historical events and phenomena is their impact on “one's own” ethnic group). It is vital to rise above the idealization of “one's own” national history.

When creating the Museum “Memory of the Jewish People and the Holocaust in Ukraine” in Dnipro (formerly Dnipropetrovsk)[36], we sought to present the history of Ukraine's Jews within the context of world and Ukrainian history, without bypassing difficult and sensitive issues. Thus, in addressing collaboration during World War II, we demonstrated the European roots of this phenomenon and the degree of “complicity” of European nations and Soviet citizens. Crucially, opposite the “Collaboration” hall, we positioned the section “Ukrainian Rescuers of Jews, Righteous Among the Nations.” While addressing the involvement of Ukrainian nationalists in anti-Jewish pogroms, as well as the antisemitic, xenophobic nature of Ukrainian nationalist ideology in the 1930s and early 1940s, we also demonstrate the transformation of this ideology during the 1940s, presenting facts of Jews being rescued by Ukrainian nationalists, and even instances of Jews joining the Ukrainian nationalist movement and the UPA.

On the other hand, in the exhibition dedicated to the Holodomor of 1932–1933, we show the participation of Jews in its organization (alongside Russians, Ukrainians, etc.), and document the Jewish victims of the Holodomor (alongside representatives of other peoples, noting that ethnic Ukrainians were the primary victims). In the narrative on Soviet mass repressions, we mention both the Jewish figures who participated in organizing these repressions (alongside Russians, Latvians, Poles, etc.) and the Jewish victims of the totalitarian regime. One of the most important aspects of the Dnipro Museum's work consists of specialized educational projects for university and school students.

Thus, Holocaust remembrance policy remains a component of state humanitarian policy, which, however, has not always received due attention.

In recent years, the memory of Ukrainian rescuers of Jews has occupied an increasingly prominent place in the public consciousness. Throughout all regions of Ukraine, efforts are intensifying to erect monuments to Holocaust victims at sites of mass executions. Considerable information on this can be found on the Telegram channel of the United Jewish Community of Ukraine[37].

Moreover, monuments to Jewish Holocaust victims are often built as part of complexes honoring their rescuers—as has been done, for example, in Bila Tserkva, Kyiv Oblast[38].

Clearly, the growing interest in the rescue of Jews reflects a broader European trend (with Poland being the most striking example in this regard).

Among other initiatives, a large-scale project called “The Righteous,” implemented in Dnipropetrovsk Oblast in 2018–2019, deserves special attention. Here, the joint efforts of the Ukrainian Institute for Holocaust Studies “Tkuma,” the Dnipropetrovsk Oblast State Administration, and local authorities yielded unique results. In every town and village of the region where Righteous Among the Nations lived, a street was renamed in their honor (see Table).

Streets in Dnipropetrovsk Oblast Named after Righteous Among the Nations

Note: In Kryvyi Rih, no street was named after the Righteous Among the Nations, but in December 2019, a memorial plaque was installed on one of the buildings to honor the Righteous Zinaida Mekelyto (Mekelyt).

The naming of 14 streets after the Righteous within a single administrative region (Dnipropetrovsk Oblast) is unprecedented in Ukraine and, indeed, in Europe. Crucially, the prerequisites for these local government decisions involved extensive educational work in local communities, schools, and the media (including lectures, multimedia presentations, mobile exhibitions, and public hearings). Thus, the memorialization of Ukrainian rescuers of Jews became a direct outcome of educational initiatives.

In the context of our theme, the Resolution of the Verkhovna Rada of Ukraine adopted in early 2021, “On Commemorating Ukrainians Who Saved Jews During the Second World War,” warrants special attention. This document mandates, in part:

1. Establishing in Ukraine a Day of Remembrance for Ukrainians Who Saved Jews During the Second World War, to be observed annually on May 14.

2. Recommending that the Ministry of Culture and Information Policy of Ukraine ensure the creation, by the Ukrainian Institute of National Remembrance (UINR) in cooperation with the institutes of the National Academy of Sciences of Ukraine, of a registry of individuals who, risking their own lives and the lives of their families, helped Jews escape Nazi terror during the Holocaust.

3. Recommending that the Ministry of Education and Science of Ukraine ensure that schools, vocational institutions, and universities host lessons, roundtables, scientific conferences, and other thematic events dedicated to the Day of Remembrance; and include topics dedicated to the day in the list of research topics for the Junior Academy of Sciences of Ukraine, as well as for term papers and theses in higher education institutions[39].

It should be noted that the list of Ukrainian rescuers of Jews was compiled by the “Tkuma” Institute in cooperation with the UINR, based on research partially published in the Directory “Righteous Among the Nations”[40].

Notably, Holocaust history and the heroism of the Righteous Among the Nations were integrated into Ukraine's educational system long before the aforementioned Resolution, a development that warrants separate examination.

The Study of the Holocaust and the Phenomenon of Ukrainian Rescuers of Jews in Ukraine's Education System: Ahead of Europe?

Ukraine became the first state in the post-Soviet space to make the “Holocaust” a mandatory topic of study in all general education institutions (within courses on the history of Ukraine, world history, and integrated history courses). The country possesses a unique experience in creating a comprehensive system for teaching the history of the Holocaust, as noted by many international bodies, including the Ukrainian-Polish Expert Commission on School Textbooks in History and Geography, and the Ukrainian-German Historical Commission. This experience includes:

1. Introducing mandatory study of Holocaust history based on the approved State Curriculum of history, and incorporating key Holocaust issues into all standard history textbooks for the respective grades.

2. The establishment by the Ministry of Education and Science of Ukraine (MES), in cooperation with scientific, educational, and public institutions, of a professional development system for school history teachers in teaching Holocaust history.

3. The introduction by the MES of Ukraine of specialized, elective courses on the history of the Holocaust and providing them with appropriate educational and methodological materials.

4. The nationwide and regional implementation of educational and cultural projects dedicated to the lessons of the Holocaust and its various aspects, particularly the heroism of the Righteous Among the Nations.

In the active (2021/2022 academic year) history of Ukraine curriculum for the 10th grade, Topic 1, “Ukraine during World War II (1939–1945),” includes the mandatory study of the following topics: The occupation of Ukraine by German troops and their allies. The New Order. Collaboration. Self-governance under German occupation. Ostarbeiters. Prisoners of war. Concentration camps. Mass extermination of the civilian population. The Holocaust. The tragedy of Babyn Yar. Righteous Among the Nations in Ukraine. Olena Viter[41].

In the World History curriculum for the 10th grade, the mandatory topics include: Characteristics of the occupation regime and the Resistance movement. Humanity during wartime. The Holocaust. Righteous Among the Nations[42].

In the curriculum of the integrated course “History: Ukraine and the World,” provision is made for the study of a specialized topic, “The Holocaust: Nazi Extermination of the Jewish Population of Europe. The Policy of the ‘Final Solution to the Jewish Question,’” consisting of the following blocks: Nazi racial theory and its implementation. Ghettos, concentration camps, death camps. The tragedy of Babyn Yar in Kyiv. Resistance to the Holocaust. Righteous Among the Nations. The activities of Metropolitan Andrey Sheptytsky[43].

In addition to state curricula, since the 1990s, Ukrainian scholars and educators have developed elective, specialized courses on Holocaust history recommended by the Ministry of Education and Science for all educational institutions in the country[44].

In accordance with the active curricula, Ukrainian history textbooks have been produced containing information about the Holocaust tragedy since the 1990s. It is impossible to find a single textbook on the history of Ukraine that covers World War II without mentioning the tragedy of Babyn Yar. The material in Ukrainian textbooks contains substantial information not only about the extermination of Jews, but also about resistance to the Holocaust and the Righteous Among the Nations. This applies both to “older” textbooks published in Ukraine in 2010–2015, and to new ones published in 2015–2021.

For instance, the Ukrainian history textbook by O. K. Strukevych and co-authors[45] explains the key concepts associated with the Holocaust and describes the attempt to implement the “final solution to the Jewish question” on Ukrainian territory. Furthermore, in contrast to Russian textbooks, special attention is paid to the heroism of the Righteous: “Those who survived did so primarily thanks to local non-Jewish residents,” the book states. “Despite mortal danger, they had the courage to perform a moral deed”[46]. The textbook lists the names of Ukrainian rescuers of Jews, such as Metropolitan Andrey Sheptytsky, Father Omelyan Kovch, and others.

A systematic and consistent presentation of Holocaust history characterizes the history textbooks of the prominent educator O. I. Pometun[47] and one of the founders of the Ukrainian school of textbook writing, historian F. H. Turchenko[48]. In their manuals, these authors define the racial character of Nazi antisemitic policy, present facts of the systematic and planned extermination of the Jewish population (paying special attention to Babyn Yar as the symbol of the Nazi genocide), utilize historical documents, and emphasize the significance of the Righteous Among the Nations. Professor F. H. Turchenko rightly highlights the main feature of the Holocaust on Ukrainian soil: there was a “Babyn Yar” in almost every Ukrainian town[49].

In the latest history textbook of Ukraine for the 10th grade by V. Vlasov, co-authored with S. Kulchytsky[50], the Nazi genocide against the Jewish people is revealed primarily through the tragedy of Babyn Yar. Several pages feature dramatic photographs with explanatory captions, compelling documents, and similar material. A specific emphasis is placed on the heroism of Ukrainian rescuers of Jews.

It is worth noting that, according to the current curriculum, the Holocaust is also covered in 5th-grade textbooks within the topic “Memory of the Second World War”[51].

Even more information on the history of the Holocaust is presented in world history textbooks. The manual by T. V. Ladychenko[52], for example, provides the necessary definitions and characterizes the Nazi “New Order.” Documents published in the textbook (such as the testimony of Jankiel Wiernik, a Treblinka prisoner) foster empathy for the persecuted[53].

Clarity of presentation and scholarly rigor distinguish the world history textbook by P. B. Poliansky. The historian emphasizes the racial nature of the Nazi genocide of Jews and Roma, and analyzes the forms and methods of the Hitlerite “destruction machine”[54].

The Holocaust is covered extensively in the textbook by I. Ya. Shchupak[55]. The coverage of Jewish resistance to the Holocaust, the heroism of the Righteous Among the Nations, and the significance of the lessons of the Holocaust for today carries important methodological and educational weight[56].

Also worthy of attention is the textbook for the new integrated course “History: Ukraine and the World” for the 10th grade by M. M. Mudryi and A. H. Arkusha[57], which thoroughly examines the ideology of the Nazi regime and emphasizes that antisemitism was its core. It describes the “mechanism” of the Nazi genocide through ghettos, concentration camps, death camps, and mass shootings, with a specific focus on resistance to the Holocaust and the heroism of the Righteous Among the Nations.

In one way or another, Ukrainian textbooks devote considerable space to the Holocaust and the Righteous. For example, in the aforementioned manual by M. Mudryi and A. Arkusha, 6 pages are dedicated to this topic; in the 10th-grade history textbook of Ukraine (by V. Vlasov and S. Kulchytsky)—3 pages; in the 10th-grade world history textbook (by I. Shchupak)—6 pages, and so on.

This substantial volume of material dedicated to the Holocaust in Ukrainian textbooks distinguishes them from history textbooks in many European countries (where Polish textbooks also stand out positively).

We should add that the print run of these textbooks reaches hundreds of thousands of copies; these books are commissioned by the Ukrainian state, printed, and distributed free of charge to thousands of schools in all regions of the country (in addition to the state order, these same textbooks are printed in large quantities for commercial sale).

Beyond standard school history textbooks, Ukraine has published numerous supplementary manuals, including those specifically dedicated to the history of the Holocaust, written by authors such as Ilya Kabanchyk, Anatoly Podolsky, Igor Shchupak[58], and others. An electronic educational manual on the history of the Shoah has also been developed[59], along with brochures featuring dedicated chapters on the topic[60], and corresponding publications for teachers[61].

The topic of the Holocaust is also reflected in experimental textbooks. For example, in the educational manual “Together on the Same Land: A Multicultural History of Ukraine,” published by the All-Ukrainian Association of Teachers of History and Social Studies “Nova Doba” and the international organization “EuroClio,” a dedicated chapter is focused on the Holocaust[62].

In the Methodological Manual for Publishers' Authors and Editors, a special section is devoted to the coverage of the Holocaust and the heroism of Ukrainians who saved Jews in Ukrainian textbooks[63].

It is important to emphasize that the Ukrainian state and public organizations have created a well-developed professional training system for school teachers on teaching Holocaust history. These issues receive constant attention at seminars organized by the MES, the Council of Europe, the All-Ukrainian Association of History Teachers, and other educational groups.

The Ministry of Education and Science, in cooperation with the “Tkuma” Institute, annually hosts the International Competition of Creative Works for Schoolchildren, Students, and Teachers “Lessons of War and the Holocaust—Lessons of Tolerance,” which has engaged thousands of educators and students. Since 2013, with the support of the MES of Ukraine, the “Tkuma” Institute, Yad Vashem, and various educational institutions have been implementing a large-scale project: “Studying the History of the Holocaust in Ukraine to Foster an Atmosphere of Tolerance.”

The Museum “Memory of the Jewish People and the Holocaust in Ukraine” (Dnipro), the Institute of Judaica, the Center for Research on the History and Culture of East European Jewry, the Ukrainian Center for Holocaust Studies (Kyiv), the Ukrainian Institute for Holocaust Studies “Tkuma” (Dnipro), the Ukrainian Catholic University (Lviv), and other structures conduct numerous teacher seminars on Holocaust history, traveling exhibitions, and scientific-methodological projects and classes for teachers, school children, and university students[64].

For higher education in Ukraine, unified curricula are not mandated, and uniform textbooks for universities are not produced. Nonetheless, as early as 2000, an instructional letter was issued by the MES of Ukraine recommending the study of the Holocaust in higher education institutions. According to the ministry, courses on Holocaust history are taught at dozens of universities across the country.

In the 2020s, several Ukrainian universities developed specialized programs for studying Holocaust history as an independent discipline, as well as courses covering the Holocaust in the context of other genocides (such as the Armenian Genocide of 1915, the Holodomor of 1932–1933, the deportation of the Crimean Tatars, etc.).

Thus, the history of the Holocaust and Ukrainian rescuers of Jews remains at the center of Ukraine's educational policy. Comparing this to the situation in other European countries, it can be argued that Ukraine indeed holds a leading position in this regard (which, naturally, ideological and political opponents of the current Ukrainian government attempt to dispute).

This does not mean that the study of the Holocaust and the heroism of the Righteous Among the Nations is free of challenges; this was particularly evident during the debate surrounding the “Ukrainian” and “Russian” projects for the memorialization of Babyn Yar.

Back in 2016, an extensive educational program was implemented by the MES and various scientific and educational institutions to mark the 75th anniversary of the tragedy[65].

A new impetus to the study and teaching of Holocaust history and the phenomenon of Ukrainian rescuers of Jews will be provided by the public discussion surrounding the upcoming 80th anniversary of the Babyn Yar tragedy. However, this topic warrants a separate, detailed examination.

1 | See: About the Righteous Among the Nations. Yad Vashem. URL: https://www.yadvashem.org/ru/righteous/about-the-righteous.html.

2 | Jewish Council of Ukraine. URL: http://jadvis.org.ua/component/k2/item/405.

3 | Nakhmanovych V., “Babyn Yar: A Place of Memory in Search of a Future.” Babyn Yar: History and Memory. Ed. V. Hrynevych, P.-R. Magocsi. Kyiv, 2016, p. 327

4 | Shchupak I. “Ukrainian Rescuers of Jews during the Holocaust.” Righteous Among the Nations: A Directory. Ed. I. Ya. Shchupak; introductory articles by M. F. Marynovych, I. Ya. Shchupak; compiled by Ye. A. Vradiy, D. V. Shatalov. Dnipro: Ukrainian Institute for Holocaust Studies “Tkuma”, 2016, pp. 9-11

5 | Kulchytsky S., “We Must Abandon the Concept of the ‘Ukrainian Holocaust’ (toward the discussion on the Holodomor as genocide).” Forum of Nations. Newspaper of the Congress of National Communities of Ukraine. 2007, No. 11 (67)

6 | Magocsi P.-R. Ukraine: An Illustrated History of Its Land and People. Transl. from English: E. Hyidel, S. Hrachova, N. Kushko, O. Sydorchuk; maps by P.-R. Magocsi; index by L. Ilchenko; scientific ed. S. Bilenky; ed. of Ukrainian edition L. Ilchenko; executive ed. V. Padiak. Uzhhorod: V. Padiak Publishing House, 2012. 794 pp. + XXII pp. + maps + tables.

7 | Magocsi P.-R. Ukraine: An Illustrated History of Its Land and People. Transl. from English: E. Hyidel, S. Hrachova, N. Kushko, O. Sydorchuk; maps by P.-R. Magocsi; index by L. Ilchenko; scientific ed. S. Bilenky; ed. of Ukrainian edition L. Ilchenko; executive ed. V. Padiak. Uzhhorod: V. Padiak Publishing House, 2012. p. V

8 | See: Independent Cultural Journal “Ï”.

9 | See: Hrynevych V., “Overcoming the Totalitarian Past. Part 6: The ‘Great Patriotic War’ as a Russian Imperial Myth.” Ukraina Moderna. October 24, 2019. URL: https://uamoderna.com/blogy/vladislav-grinevich/totalitarianism-part-6a ; October 30, 2019. URL: https://uamoderna.com/blogy/vladislav-grinevich/totalitarianism-part-6b

10 | See: Hrynevych V., “Babyn Yar in the Official Memory Politics of Contemporary Ukraine.” Ukraina Moderna. May 26, 2017. URL: https://uamoderna.com/blogy/vladislav-grinevich/babyn-yar-current-memory-policy

11 | See: Ruban Yu., “How History Teaches Reconciliation: Conclusions for Politicians.” Istorychna Pravda. August 27, 2013. URL: http://www.istpravda.com.ua/columns/2013/08/27/135220

12 | Yaremchuk O., “Reconstruction of Humanity. Rethinking the National Socialist Past. Part 1: Munich.” Den. September 24, 2013. URL: http://day.kyiv.ua/uk/article/podorozhi/rekonstrukciya-lyudyanosti.

13 | Hrytsak Ya. Life, Death, and Other Inconveniences: Articles and Essays. 3rd ed., exp. Kyiv: Hrani-T, 2011, p. 134

14 | Hrytsak Ya. Life, Death, and Other Inconveniences: Articles and Essays. 3rd ed., exp. Kyiv: Hrani-T, 2011, p. 134

15 | Leonid Kravchuk, first President of Ukraine. “We, Ukrainian society, must learn to keep historical facts in mind.” Den. Daily All-Ukrainian Newspaper. Ukraina Incognita. URL: http://incognita.day.kiev.ua/polemika-leonid-kravchuk.html

16 | Address of Ukrainian President Mr. Leonid Kravchuk to the Knesset Plenum Jerusalem, January 12, 1993 (Unofficial translation – the speech was delivered in Ukrainian). URL: https://www.knesset.gov.il/description/eng/doc/speech_kravchuk_1993_eng.pdf.

17 | Fifty-third session. Session Hall of the Verkhovna Rada of Ukraine. June 15, 1993. 4:00 PM... Shevach Weiss, Speaker of the Knesset of the State of Israel. URL: http://static.rada.gov.ua/zakon/skl1/BUL17/150693_53.html

18 | Leonid Kravchuk, first President of Ukraine. “We, Ukrainian society, must learn to keep historical facts in mind.” Den. Daily All-Ukrainian Newspaper. Ukraina Incognita. URL: http://incognita.day.kiev.ua/polemika-leonid-kravchuk.html

19 | Babyn Yar: Tragedy and Warning. Uryadovyy Kuryer. 1996. October 1. p. 1

20 | Portnov A., “Ukrainian Images of the Second World War.” URL: http://zaxid.net/news/showNews.do?ukrayinski_obrazi_drugoyi_svitovoyi_viyni&objectId=1235328.

21 | Address of the President of Ukraine Leonid Kuchma on the occasion of the 60th anniversary of the Babyn Yar tragedy. URL: http://www.president.gov.ua/activity/zayavinterv/speakto/27609492.html (accessed July 6, 2007; no longer active; the speech was also published in the newspaper “Uryadovyy Kuryer” (October 2, 2001). Quoted in: John-Paul Himka, “The Reception of the Holocaust in Post-Communist Ukraine.” URL: http://uamoderna.com/md/223-223

22 | Address of the Prime Minister of Ukraine V. A. Yushchenko at the Stockholm International Forum on the Holocaust, January 27, 2000. URL: http://www.infoukes.com/ukremb/pr000131u.shtml

23 | Address of the Prime Minister of Ukraine V. A. Yushchenko at the Stockholm International Forum on the Holocaust, January 27, 2000. URL: http://www.infoukes.com/ukremb/pr000131u.shtml

24 | Recommendation Rec(2001) 15 of the Committee of Ministers of the Council of Europe “On history teaching in the twenty-first century in Europe.” Adopted by the Committee of Ministers at the 771st meeting of the Ministers' Deputies on October 31, 2001. URL: http://zakon5.rada.gov.ua/laws/show/994_729

25 | From the inaugural address of the President of Ukraine Viktor Yushchenko (23.01.2005). URL: https://naspravdi.org/віктор–ющенко–проти–антисемітизму

26 | Schuller K., “The Memory of Babyn Yar is Filtering into Ukrainian Society.” URL: http://www.istpravda.com.ua/digest/2011/10/3/57538

27 | Yanukovych: Babyn Yar is one of the most terrible tragedies of the past century. URL: http://www.radiosvoboda.org/content/news/24343686.html

28 | Address to the Ukrainian People on the 74th anniversary of the Babyn Yar tragedy. September 29, 2015. URL: http://www.president.gov.ua/news/zvernennya-do-ukrayinskogo-narodu-u-zvyazku-z-74-mi-rokovina-36051

29 | Address of the President of Ukraine to the Knesset of the State of Israel. December 23, 2015. URL: http://www.president.gov.ua/news/vistup-prezidenta-ukrayini-u-knesseti-derzhavi-izrayil-36552.

30 | Address of the President of Ukraine to the Knesset of the State of Israel. December 23, 2015. URL: http://www.president.gov.ua/news/vistup-prezidenta-ukrayini-u-knesseti-derzhavi-izrayil-36552.

31 | Hrytsak Ya., “A History of Apologies.” Novoe Vremya. 29.01.2016. URL: http://nv.ua/ukr/opinion/grytsak/istorija-vibachen-94281.html.

32 | Hrytsak Ya., “A History of Apologies.” Novoe Vremya. 29.01.2016. URL: http://nv.ua/ukr/opinion/grytsak/istorija-vibachen-94281.html.

33 | Kupriienko O., “What a talk show host on Ukrainian TV is obliged to know, or Something about the ‘lack of understanding of European ethical norms’ and the stoking of Ukrainophobia.” Den. Daily All-Ukrainian Newspaper. Ukraina Incognita. URL: http://incognita.day.kiev.ua/pro-shho-zobovyazanij-znati-veduchij-tok-shou-na-ukrayinskomu-tb.html

34 | Leonid Kravchuk, first President of Ukraine. “We, Ukrainian society, must learn to keep historical facts in mind.” Den. Daily All-Ukrainian Newspaper. Ukraina Incognita. URL: http://incognita.day.kiev.ua/polemika-leonid-kravchuk.html

35 | Kupriienko O., “What a talk show host on Ukrainian TV is obliged to know, or Something about the ‘lack of understanding of European ethical norms’ and the stoking of Ukrainophobia.” Den. Daily All-Ukrainian Newspaper. Ukraina Incognita. URL: http://incognita.day.kiev.ua/pro-shho-zobovyazanij-znati-veduchij-tok-shou-na-ukrayinskomu-tb.html.

36 | The Museum was established on the initiative of the Dnipro Jewish Community. The museum opening took place in October 2012.

37 | See: A memorial sign was installed at the cemetery of the Jewish agricultural colony of Novokovno, founded in 1847; Memorial signs were installed at old Jewish cemeteries in Jezupil and Bohorodchany, Ivano-Frankivsk Oblast, etc. Official channel of the United Jewish Community of Ukraine—the largest all-Ukrainian Jewish organization. Link: t.me/UJCUkraine Official website: https://jew.org.ua

38 | “Whoever destroys a single soul, destroys an entire world. Whoever saves a single soul, saves the entire world.” August 27, 2019. Bila Tserkva. Official website of the City Council and its executive bodies. URL: https://bc-rada.gov.ua/node/10379

39 | See: Resolution of the Verkhovna Rada of Ukraine on Commemorating Ukrainians Who Saved Jews During the Second World War. Kyiv, February 2, 2021, No. 1178-IX. URL: https://zakon.rada.gov.ua/laws/show/1178-IX#Text

40 | Righteous Among the Nations. Directory. Ed. I. Ya. Shchupak; introductory articles by M. F. Marynovych, I. Ya. Shchupak; compiled by Ye. A. Vradiy, D. V. Shatalov. Dnipro: Ukrainian Institute for Holocaust Studies “Tkuma”, 2016

41 | See: Ministry of Education and Science of Ukraine. Curricula for Grades 10-11. History of Ukraine (Standard Level). History: Ukraine and the World. History of Ukraine: World History (integrated course) // Access mode: https://mon.gov.ua/ua/osvita/zagalna-serednya-osvita/navchalni-programi/navchalni-programi-dlya-10-11-klasiv — Title from screen.

42 | Ibid.

43 | Ibid.

44 | See: Shchupak I., History of the Holocaust: Curriculum for an elective/optional course for grades 10-11 of general education schools. — Dnipropetrovsk: “Tkuma” Institute, 2014, 12 pp.; Shchupak I., Maiorskyi V., History of the Holocaust: Curriculum for students of grades 10-11 of general secondary education institutions. Second edition. — Dnipropetrovsk: “Tkuma” Institute, 2019, 36 pp., and others.

45 | See: Strukevych O., Romanyuk I., Drobozyuk S., History of Ukraine: textbook for grade 11 of general education schools (standard level, academic level). — K.: Hramota, 2011. — 320 pp.: ill. pp. 35-36; or, access mode: http://pidruchnyk.com.ua/451-storya-ukrayini-strukevich-romanyuk-drovozyuk-11-klas.html. — Title from screen.

46 | Strukevych O. et al., op. cit. p. 36

47 | See: Pometun O., History of Ukraine: textbook for grade 11 of general education schools: standard level, academic level. O. I. Pometun, N. M. Hupan. — K.: Osvita, 2011. — 336 pp.: ill. pp. 29-31; or, access mode:
http://pidruchnyk.com.ua/440-storya-ukrayini-pometun-gupan-11-klas.html. — Title from screen.

48 | See: Turchenko F., History of Ukraine: textbook for grade 11 of general education schools: profile level. F. H. Turchenko. — K.: Geneza, 2011. — 399 pp.: ill.

49 | See: Ibid. — p. 31.

50 | See: Vlasov V., History of Ukraine (standard level): textbook for the 10th grade of general secondary education institutions. V. S. Vlasov, S. V. Kulchytsky — Kyiv: Litera LTD, 2018. — 256 pp.

51 | See: Shchupak I., Piskaryova I., Burlaka O., Introduction to the History of Ukraine: textbook for the 5th grade of general secondary education institutions. — K.: “Orion” Publishing Center, 2018. — 192 pp.: ill. — pp. 114-117

52 | See: Ladychenko T., World History: textbook for grade 11 of general education schools (standard level, academic level). — K.: Hramota, 2011. — 224 pp.: ill.; or, access mode: http://4book.org/uchebniki-ukraina/11-klass/405-vsesvitnya-istoriya-11-klas-ladichenko. — Title from screen.

53 | Ibid. — p. 27

54 | See: Poliansky P., World History: textbook for grade 11 of general education schools: standard level, academic level. Pavlo Poliansky. — K.: Geneza, 2012. — 288 pp.: ill., maps. — pp. 37-38, 73; Poliansky P., World History (standard level): textbook for grade 10 of general secondary education institutions. Pavlo Poliansky. — K.: Hramota, 2018. — 256 pp.: ill.

55 | See: Shchupak I., World History. Modern Period (1939-2011): textbook for grade 11 of general education schools. — Zaporizhzhya: Premier, 2011 — 272 pp.: ill., maps; Shchupak I., World History (standard level): textbook for grade 10 of general secondary education institutions. — K.: “Orion” Publishing Center, 2018. — 208 pp.: ill.

56 | See: Shchupak I., World History (standard level): textbook for grade 10 of general secondary education institutions. — K.: “Orion” Publishing Center, 2018, pp. 176-179, 193-194

57 | See: Mudryi M., History: Ukraine and the World: (integrated course, standard level): textbook for the 10th grade of general secondary education institutions. M. M. Mudryi, A. H. Arkusha. — Kyiv: Geneza, 2018. — 228 pp.: ill., maps.

58 | See: Kabanchyk I., The History of Sorrow and Heroism: Methodological guide on Holocaust history for general education school teachers. — Dnipropetrovsk: “Tkuma” Center, Zaporizhzhya: Premier, 2004. — 96 pp.; Podolsky A., Lessons of the Past: History of the Holocaust in Ukraine / Educational manual. — K.: Sfera, 2007; K.: State Enterprise “Zovnishtorhvyday of Ukraine”, 2009 — 100 pp.; Shchupak I., The Holocaust in Ukraine: Searching for Answers to Historical Questions. — Educational manual for senior students of general education schools. — Dnipro: Ukrainian Institute for Holocaust Studies “Tkuma”, 2005–2018 (4 editions). — 148 pp., ill., maps; and others.

59 | See: Towards Memory: Educational and methodological guide for the film on the Holocaust in Ukraine “Spell Your Name”. Authors-compilers: O. Voitenko, M. Tyahlyy. — K.: “Oranta” Printing Firm, 2007. — 240 pp.; Shchupak I., The Holocaust in Ukraine and Lessons of Tolerance: Why Do We Study the Holocaust? — Electronic multimedia guide. — Dnipropetrovsk: “Tkuma” Center; Kyiv: DP “IPIT”, 2007; Shchupak I., The Holocaust in Ukraine: Multimedia guide. — Issue 2. — K.: DP “IPIT”, “Tkuma” Center, 2009, and others.

60 | See: Shchupak I., Xenophobia and Tolerance. Lessons of the Holocaust and Humanism: Electronic guide. — K.: DP IPIT, “Tkuma” Center, 2008; No Someone Else's Sorrow: The Human Dimension during the Holocaust and Porajmos / Together on the Same Land. A Multicultural History of Ukraine: educational manual. — Lviv: ZUKTs, 2012. — 332 pp.: ill. — pp. 166-176.

61 | History of the Holocaust: Education and Memory. Teacher's guide. — K.: Ukrainian Center for Holocaust Studies, 2012. — 124 pp.

62 | See: Together on the Same Land. A Multicultural History of Ukraine: educational manual. — Lviv: ZUKTs, 2012. — 332 pp., ill., pp. 166-176

63 | See: Kasianov H., Poliansky P., Hyrych I. et al. History Textbook: Problems of Tolerance: methodological guide for authors and editors of publishing houses. — Chernivtsi: Bukrek, 2012. — 128 pp., pp. 85-99

64 | See: “Experience of studying and teaching Holocaust history in post-Soviet Ukraine” in: Jews in Post-Soviet Countries: Self-Consciousness and Education: Collection of articles ed. by Alec D. Epstein. — Jerusalem, 2008, pp. 223-247; Shchupak I., “History of the Holocaust in School Textbooks of Poland, Russia, and Ukraine” in: Modern Debates on the Second World War: Collection of scientific articles and presentations of Ukrainian and foreign historians. — Lviv: ZUKTs, 2012 — 224 pp., pp. 196-207

65 | See: Yevtushenko R., Piskaryova I., Shchupak I., Methodological recommendations for holding the “Lesson of Memory of the Babyn Yar Tragedy and the ‘Babyn Yars’ of Ukraine” on September 29-30, 2016. — K.: Ministry of Education and Science of Ukraine, 2016; Babyn Yar. A Commemoration. Kyiv, Ukraine. September 23-29, 2016. — Ukrainian-Jewish Encounter. Layout: Paul Robert Magocsi and Antonín Žižka.