Slovakia: What's Wrong with the Bratislava Holocaust Memorial?

[n.b. this was first posted on June 17, 2009]

Slovakia: What's Wrong with the Bratislava Memorial?
by Samuel D. Gruber

(ISJM) My readers know my interest in getting the story straight, and when it comes to Holocaust Monuments and Memorials I have a strong sense that collectively they are not getting or telling the story - straight or otherwise.

The big question is how can one remember what one doesn't know? How can one "not forget" what is never fully discussed or taught? In some recent posts I've discussed some ways that informative narratives can be added to monuments to make them meaningful to everyone who passes by and wants to know.

We all know that monuments - whether to kings, generals, scientists or town fathers - go silent after not too many years. In the case of many purported Holocaust memorials, silence is built into their very design. Their purpose is clear only to a chosen few. With a didactic or narrative text, few people know what these monuments stand for- and those that do know have the excuse to avoid specifics.

This is the case of the Holocaust Memorial in Bratislava, Slovakia, and also its adjacent commemorative synagogue image, erected in 1996 in the Old Town center of Bratislava, on the site of the former Neolog Synagogue which was torn down in the Soviet period (not by the Nazis or their Slovak allies) to make way for a highway.



The monument is a striking piece of sculpture, and its placement, and the adjacent wall size engraved image of the Great Synagogue are very effective ways to enliven an otherwise near-dead space - a former plaza now cut through be a highway. But to the passing resident or visitor, young or old, they say nothing of what they are and why they are there, and they give no details the people and places they are meant to recall.

According to Maros Borsky on the website of the Slovak Jewish Heritage Center:

The Memorial was erected in 1996 by the Slovak Republic to commemorate the memory of 105,000 Holocaust victims from Slovakia. The location was not selected accidentally. The Holocaust memorial was composed as a place of public remembrance, where two layers of history intertwine: the memory of the tragic event and the memory of the former Rybné Square synagogue, still remembered by many Bratislavians, and which can be often found on historical photos hanging in Bratislava cafés. The memorial consists of the black wall with silhouette of the destroyed synagogue and the central sculpture with non-figurative motif and a David Shield on the top, placed on the black granite platform with “zachor” [remember] and “pamätaj” inscriptions. The plot of the former synagogue is owned by the Bratislava Municipality, which leases the site for an annual symbolical fee to the Museum of Jewish Culture, which maintains the memorial.

I was struck on my last visit to Bratislava that none of this information is knowable without going to Maros's website. There is no sign, no plaque, not text at all except "Remember!" in Hebrew and Slovak. In the history of Bratislava there are so many events one can be asked to remember, so which does this recall?

Some might say I'm unfair, since monuments do receive attention when they are the focus of events - such as Yom ha-Shoah or some other Day of Remembrance. Still, what about the rest of the year? A good monument has a job to do, and it should be on the job full time. It's not like a tuxedo or fancy dress only taken out once a year for the Opera.

Some artist friends of mine - including some who have made monuments - have said to me that their work should not be labeled, or constricted by one interpretation. I have no problem with that, the work can be interpreted in any way, or in many ways. But the event it purportedly commemorates is not open to such interpretation. In an age of Holocaust Denial we cannot allow that. Some specifics - the what, who, how and when need to be stated, and stately unequivocally.

I hope that the Museum of Jewish Culture in Bratislava will take heed, and take action. Put up a sign, a plaque, something informative to help people remember.

Germany: Multiple Memorials for Berlin's Munchener Strasse Synagogue

Berlin, Germany. Image of the former Münchener Straße 37 on view in the Bayerischer Platz U-Bahn station. Photo: Samuel D. Gruber 2016

Germany: Multiple Memorials for Berlin's Munchener Strasse Synagogue
by Samuel D. Gruber

In November 2016, I was in Berlin for a few days and had the chance to visit more Jewish and Holocaust-related historical and commemorative sites than usual. I've already posted about the Jewish cemetery on Grosse Hamburger Strasse and the monument and burial section at the Weissensee Cemetery for Jewish soldiers who died in World War I. Here's information on a lesser known commemorative site.

The domed synagogue at Münchener Straße 37 in the Schöneberg section of Berlin, designed by Jewish architect Max Fraenkel (1856-1926), was dedicated in 1910 and was at the center of a heavily Jewish neighborhood around Bayerischer Platz.  It was looted but not burned on Kristallnacht (November 9, 1938), but was subsequently damaged by aerial bombing during the war years, and  torn down in 1956. The synagogue, which was a transitional structure between historicism and modernism, was notable for its large dome, and as one of the more architecturally distinctive buildings in the largely residential neighborhood. The composer Kurt Weill had a job as the synagogue choir conductor for a few months in 1921. 

Today, there is a part of a school building on the synagogue site, but the synagogue is remembered in the neighborhood in various ways. Each memorial corresponds to a particular phase of Berlin's facing the past and acknowledge the Shoah. There is an official abstract street level monument (1960s), a student-built collaborative memorial (1990s) and recently an extensive photo exhibit underground in the nearby U-Bahn station.

At the school, the original synagogue outline is remembered through garden design and in 1994-95 students erected a memorial brick wall on the school grounds to remember local Jews who lived in Berlin-Schöneberg. According to school officials,"the idea was based on the artist Horst Hoheisel from Kassel who gave stimulus on his "memorial from down below" in the framework of the 6th grade teaching lesson "National Socialism".

Berlin, Germany. Löcknitz Primary School on site of the synagogue at Münchener Straße 37. Photo: Samuel D. Gruber 2016.

In front of the school and near the street is a more traditional monument, designed in a cubist style by Gerson Fehrenbach in 1963. It declares: "Hier stand der 1909 erbauten synagoge der jüdischen Gemeinde" (Here stood the Synagogue of the Jewish Community built in 1909).

Berlin, Germany. Monument to destroyed at synagogue at Münchener Straße 37. Gerson Fehrenbach, arch., 1963. Photo: Samuel D. Gruber 2016.

Berlin, Germany. Monument to destroyed at synagogue at Münchener Straße 37. Photo: Samuel D. Gruber 2016.

A plaque beneath gives further information about the fate of the building.  

Hier stand von 1909-1956 eine Synagoge. Sie wurde während der Reichspogromnacht
am 9. Nov. 1938 wegen ihrer Lage in einem
Wohnhaus nicht zerstört.
Nach der Vertreibung und Vernichtung
der jüdischen Mitbürgerinnen und Mitbürger
durch die Nationalsozialisten verlor sie
ihre Funktion und wurde 1956 abgerissen.”

In the nearby U-Bahn station there is a extensive photo exhibition on the history of the neighborhood. Since it was a heavily Jewish district in the interwar period, there is are many images of the synagogue and of prominent Jews who lived nearby. When I visited the station in November 2016, the former synagogue - already destroyed once - was suffering the indignity of having a temporary construction barrier interrupting the view of its full facade.
 

Berlin, Germany. images of the former Münchener Straße 37 on view in the Bayerischer Platz U-Bahn station, with a construction barrier further "destroying" the synagogue today. Photo: Samuel D. Gruber 2016

Berlin, Germany. Image of the memorial wall constricted by local students on the site the former Münchener Straße 37. Photo on view in the Bayerischer Platz U-Bahn station. Photo: Samuel D. Gruber 2016

Berlin, Germany. Image of the memorial wall constricted by local students on the site the former Münchener Straße 37. Photo on view in the Bayerischer Platz U-Bahn station. Photo: Samuel D. Gruber 2016.

Bayerischer Platz neighborhood, including Münchener Straße, is also the location of the noteworthy "Places of Remembrance," (Orte des Erinnerns) project designed by artists Renata Stih and Frieder Schnock and installed in 1993.  The memorial, which consists of 80 signs which flatly state the dates and essence of laws promulgated by the Nazis in the 1930s to curb the rights of Jews.  This project remains one of the most thought provoking Holocaust commemorative installations anywhere - if one takes the time to look.

Berlin, Germany. Bayerischer Platz and "Places of Remembrance," (Orte des Erinnerns) project designed by Renata Stih and Frieder Schnock. Photo: Samuel D. Gruber 2016.

ABerlin, Germany. Bayerischer Platz and "Places of Remembrance," (Orte des Erinnerns) project designed by Renata Stih and Frieder Schnock. Photo: Samuel D. Gruber 2016.

Berlin, Germany. Bayerischer Platz and "Places of Remembrance," (Orte des Erinnerns) project designed by Renata Stih and Frieder Schnock. Photo: Samuel D. Gruber 2016.

Publication: Die zerstörten Synagogen Wiens (Destroyed Synagogues of Vienna)

Publication: Die zerstörten Synagogen Wiens (Destroyed Synagogues of Vienna)
by Samuel D. Gruber

Martens, Bob / Peter, Herbert: Die zerstörten Synagogen Wiens, Verlag Mandelbaum, 2009

I've been meaning to post about this book for quite a while.  I heard Bob Martens present his impressive work of digital reconstruction of Vienna's destroyed synagogues at a conference in Lviv, Ukraine in 2008.  This book came out the next year, and I've finally been making good use of it.  There is an English version that came out earlier this year but I have not seen it yet.

Vienna, Austria.  Pazmanitengasse Synagogue (Leopoldstadt Synagogue).  Ignaz Reiser, architect ca. 1910. Reconstruction/Photo: Bob Martens

There is a long history of making models of lost synagogues.  Visitors to Temple Beth El in Detroit have seen representation of past homes of the congregations, and visitors to Yeshiva University Museum and Beth Hafusoth in Tel Aviv have encountered more ambitious models of famous synagogues of centuries past. Beginning earlier in the last decade researchers at the Bet Tfila-Research Unit, Technische Universität Braunschweig, Germany began making wooden models of historic synagogues, a mix of (mostly German) surviving and lost buildings.  These have been exhibited in Berlin and elsewhere, and published in Synagogenarchitektur in Deutschland. Dokumentation zur Ausstellung (2008).  About the same time a growing number of architects began to use computer modeling to ‘reconstruct’ synagogue buildings.  In 2001, Robert Davis published on-line computer-generated models of Texas synagogues; and in 2004 architects at the Darmstadt University of Technology in Germany made very detailed representations of German synagogues (Synagogues in Germany : a virtual reconstruction = [Synagogen in Deutschland : eine virtuelle Rekonstruktion), edited by Darmstadt University of Technology, Department CAD in Architecture, Art and Exhibition Hall of the Federal Republic of Germany, Institute for Foreign Cultural Relation.

Vienna, Austria. Mullnergasse Synagogue. Max Fleischer, arch. 1888-89. Reconstruction/Photo: Bob Martens

In Vienna, architects from the Technische Universität Wien led by Bob Martens have taken the recovery quest one step further.  Beginning in 1998 in an ambitious program inspired in part by the 1987 publication by P. Genee of Wiener Synagogen, Martens and his team marshaled documentary, graphic and photographic evidence and created digital reconstructions of twenty-three Vienna synagogues destroyed by the Nazis on Kristallnacht in November 1938.  The project does, however, not cover the approximately 80 additional prayer houses that were in the city.  These were not, for the most part, architecturally distinctive, but more importantly insufficient evidence survives of their appearance to allow reconstruction.  The reconstructions of the architecturally distinctive synagogues have been gathered into an extensively illustrated city guide to this lost heritage.

 Vienna, Austria.  Templegasse Synagogue. Ludwig von Forster, arch. 1854-58. Reconstruction/Photo: Bob Martens

With the help of CAD (computer-aided design) and rapid prototyping a working group based around the authors was able to virtually rebuild the destroyed synagogues.  The reconstructions attempt – mostly successfully – to reconstruct both exterior and interior appearances of the destroyed synagogues.  Like the German wooden models from Braunschweig, these reconstructions make a valiant attempt to recreate interior seating arrangements.  These reconstruction are much more valuable for understanding the full spaces of sanctuary interiors than more other visual aids.  One can better understand entrance and processions routes within the space, and also the relationship between the seating of men and women.

Another great virtue of this work is that all the synagogues are shown in their (often dense) urban context, past and present.  In the guide, historic photographs are contrasted with the virtual reconstructions and accompanied by descriptive texts.  The synagogues were built in a range of historicist and modern styles by many distinguished local architects, several of whom, like Gartner, Stiassny and Fliescher were Jewish.  Several scholars have been looking at Stiassny’s life and work but he has yet to receive the monograph he deserves. 

Publication: The Turei Zahav (Golden Rose) Synagogue in L'viv

Publication: The Turei Zahav (Golden Rose) Synagogue in L'viv

L'viv, Ukraine. Golden Rose Synagogue ruin. Photo: Samuel D. Gruber (2008).

Ukraine-born, L'viv-trained and Israeli-based architectural historian Sergey R. Kravtsov, has been studying the history and architecture of Golden Rose Synagogue, destroyed in the Second Wold War and surviving as a ruin, for at least a decade.  He has now produced a handy history of the building based on a variety of source materials and recent archaeological excavations that must be the starting point for any consideration of its future conservation, rebuilding and use -- for religious, commemorative or cultural purpose.

Sergey R. Kravtsov,   Di Gildene Royze. The Turei Zahav Synagogue in L’viv (Petersberg: Michael Imhof Verlag, 2011) Kleine Schriften der Bet Tfila – Forschungsstelle für jüdische Architektur in Europa, herausgegeben von Aliza Cohen-Mushlin und Harmen H. Thies. Band 3. ISBN 978-3-86568-138-6 

L'viv, Ukraine. Golden Rose Synagogue.  Commemorative plaque at synagogue ruin. Photo: Samuel D. Gruber (2008).

L'viv, Ukraine. Golden Rose Synagogue ruin.  Sergey Kravtsov discussing the building's history and architecture. Photo: Samuel D. Gruber (2008).

    

The book is the newest publication on historic synagogue architecture from Bet Tefila - Research Unit for Jewish architecture in Europe.  Bet Tefila is a joint effort of the Technische Universität Braunschweig and the Center for Jewish Art, Hebrew University, Jerusalem.

The future treatment of the ruins of the Turei Zahav Synagogue in L'viv, Ukraine  (Lemberg, Lvov) is still being debated.  For the last three years at least the historic synagogue has been a focal point for all discussions of commemoration, preservation, and development in the Old Jewish Quarter of the historic, once multi-ethnic,  Renaissance planned city.  The discussion is an important one for the future of the building, for the memory of a lost population and for the direction this beautiful city will take in coming years.  Will it be a welcoming city of art and culture on the border between east and west?  Or, will it be an insular, xenophobic, and nationalist center.  In truth, the future L'viv will probably be a combination of both, and much will depend on broad political and economic trends in Ukraine and Europe as on rational or emotional appeals. But the ground work has been laid since 2008 for a progressive and inclusive recognition of the city's diverse and complex past, and how this past can serve present and future needs.

L'viv, Ukraine. Golden Rose Commemorative plaque at synagogue ruin. Photo: Samuel D. Gruber (2008).

L'viv, Ukraine. Golden Rose Synagogue ruin. Photo: Samuel D. Gruber (2008).

Kravtsov's well-illustrated account shows the synagogue in the city maps, architectural drawings, photographs, and numerous works of art depicting the structure during particular stages of its history. As much as possible, computer-aided reconstructions recreate the synagogue in its original state.

Bulgaria: Survey of Jewish Sites Published

Bulgaria: Survey of Jewish Sites Published

The United States Commission for the Preservation of America's Heritage Abroad has published a survey of Jewish Historic Monuments and Sites in Bulgaria, including information on the location, history and condition of synagogues and cemeteries.  Some of this material has been posted on the website Jewish Heritage Europe and has circulated in other formats, but its has never been assembled in easy access and illustrated report form.  The Commission report is posted in two parts.
Jewish Historic Monuments and Sites in Bulgaria, Part 1
Jewish Historic Monuments and Sites in Bulgaria, Part 2

 Plovdiv, Bulgaria. Restored Synagogue. Photo: Samuel Gruber (2004)

Plovdiv, Bulgaria. Restored Synagogue. Photo: Samuel Gruber (2004)

Plovdiv, Bulgaria. Restored Synagogue. U.S. Commission members Levy and Bandler at re-dedication. Photo: Samuel Gruber (2004)

The survey includes information from several sources, including my own visits, to synagogues and former synagogues in  Burgas (Bourgas), Dupnitsa (Dupnica), Gotze Delchev (formerly Nevrokop), Haskovo, Pazardjik, Plovdiv, Ruse (Ruosse), Samokov, Sofia, Varna, Vidin, Yambol (Iambol).  The synagogues of Sofia and Plovdiv have been restored in recent years and continue as religious and cultural centers.  Many former synagogue,s however, such as those in Vidin, Varna and Samakov survive as only as ruins.

Varna, Bulgaria. Sephardi Synagogue in ruins.  Photo: Samuel D. Gruber (2004). 

Vidin, Bulgaria. Sephardi Synagogue in ruins.  Photo: Samuel D. Gruber (2002).

The most substantial part of the report includes mostly unknown and unpublished results and photographs from site visits by teams organized by the Jewish Community of Bulgaria to cemeteries in Burgas (Bourgas), Chirpan (Shirpan), Dupnitsa (Dupnica), Gotze Delchev (formerly Nevrokop) , Haskovo, Karnobat, Kazanlak, Kyustendil, Lom, Pazardjik, Pleven, Plovdiv, Ruse (Rousse), Samokov, Shumen (Kolarovgrad, 1950 – 1966), Silistra, Sliven, Sofia, Varna, Vidin, and Yambol (Iambol).

While some of these cemeteries are well maintained, most have suffered significant damage from vandalism and neglect. For further information about any of these sites researchers should contact the Organization of Jews in Bulgaria - Shalom (info@shalom.bg).

Pleven, Bulgaria. The Jewish Cemetery is one of the largest and most in need of repair. Photo: Courtesy of US Commission for the Preservation of America's Heritage Abroad

Vidin, Bulgaria. The large Jewish Cemetery has been systematically vandalized, with most graves opened and plundered (purportedly by people looking for gold).  Jewish Cemetery. Photo: Courtesy of Us Commission for the Preservation of America's Heritage Abroad

Despite the relatively small size of the survey and the report, it was a long time in the making.  It began in 2002 when the Commission signed a cultural heritage agreement with the government of Bulgaria. I was then Research Director of the Commission and we began to organize a series of countrywide surveys to identify cultural and historic sites of religious and ethnic minorities whose heritage insufficiently recognized by culture authorities, or entirely ignored.   Over several years teams identified and visited Muslim, Christian, Roma and Jewish sites throughout Bulgaria.  In 2010 the Commission released a report on Muslim Sites, based on the extensive research of Stephen Lewis.  A report on  Protestant Christian sites in Bulgaria is forthcoming. 

Many people worked on the survey of Jewish sites.  In 2003, historical research was prepared as a section of an overview of various ethnic and religious minority historic and artistic sites in Bulgaria
by Professors Mark Stefanovich and Evelina Kelbetcheva of the American University in Bulgaria.  A second part of the survey took place in 2005 and 2006 and included site visits, descriptions, and extensive photography of Jewish cemeteries. The Organization of the Jews in Bulgaria, “Shalom,” carried out this stage of the work. Becca Lazarova arranged for the survey on behalf of “Shalom.”  On several visits to Bulgaria in 2003 and 2004 I  made site visits to the synagogues and Jewish cemeteries in Sofia, Plovdiv, Varna, and Vidin.  Becca Lazarova in Sofia and  Boris Yakov in Varna were gracious hosts.

While some time has passed since the initial draft of this report and its first circulation in 2007, the situation reported has not, to my knowledge, changed in any significant way.  Several important former synagogue remains ruined and without purpose, and cemeteries throughout the country are ruined intentionally by treasure hunters, and naturally by neglect.  Despite their best intentions, the small Jewish community in Bulgaria has limited people and money to address these problems.

Lithuania: Former Anykščiai Synagogue Demolished

Anykščiai, Lithuania. Demolition of former synagogue. Photo from Nyksciai.lt informacija

Lithuania: Former Anykščiai Synagogue Demolished

(ISJM) One line and a few pictures in a Lithuanian online news service reported the demolition of the former community synagogue in the northern Lithuanian town of Anykščiai (Aniksht in Yiddish). The reason given for the demolition of the building on Saltupio Steet, which had been used as a bakery, was a "state of emergency." A new building to house a social services center is planned for the site. In the one picture posted of the standing building it does not appear to have had any surviving identifying or distinctive exterior features, though it looked to be in relatively good condition.

You can read about the Jewish history of the town here.

Germany: Colloquium on Cologne Jewish Quarter and Synagogue Excavation Results

Cologne, Germany. Detail from early phase of synagogue excavation. Photo: Samuel Gruber (2007).

Cologne, Germany. Medieval mikveh, looking up towards superstructure. Photo: Samuel Gruber (2007).

Germany: Colloquium on Cologne Jewish Quarter and Synagogue Excavation Results
by Samuel D. Gruber

I am very excited to be attending next weeks colloquium in Cologne, Germany, where the results of the recent and extensive excavations of the town hall square will be presented and discussed in detail. I first visited the excavation of the medieval synagogue in 2007 and most recently reported on the remarkable finds from this dig earlier this spring. I am thankful to the City of Cologne for inviting me to attend and participate. Together with the recent excavations in Lorca, Spain, the Cologne excavation is probably the more important work of "Jewish archaeology" of the past decade. Even though the site had been partially excavated in the 1950s, the finds really present an entirely new picture of Jewish history and community in Cologne.

I plan on writing some detailed articles from this meeting after the work is fully presented. In the meantime, here is the working schedule of the event.

Cologne, Germany. Hypothetical reconstruction of facade of ancient synagogue by Sven Schütte, published before recent excavations. Will now surely be modified,

THE EXCAVATIONS ON COLOGNE TOWN HALL SQUARE RESULTS

Colloquium July 6th/7th 2011
Cologne, Historisches Rathaus, Spanischer Bau, Ratssaal

Simultaneous translation in ENGLISH available for the whole congress!

For first Information please visit the English version [press „en“ ]
of our Website:
www.museenkoeln.de/archaeologische-zone

WEDNESDAY 6.7.2011

8.30 am Opening of Congress office - Spanish Building, Court
9.00 am Welcome
Jürgen Roters, Lord Mayor of the City of Cologne
Introduction into the Subject
Prof. Georg Quander, Head of the Department of Culture

SECTION: ANTIQUITY, EARLY MIDDLE AGES AND CONTINUITY

9.30 – 12.00 am
Sven Schütte, The Area in Antiquity
Marko Hocke, An Roman Architectural Model
Christos Vangelzikis, The Roman Thermal and their walls with stamped bricks
Marianne Gechter, the Written Sources from Antiquity to Middle Ages
Sven Schütte/Marianne Gechter, the Question of Continuity
Discussion / Moderation: Ulrich Klein

12.00 – 13.30 Lunch break (Opportunity to visit the Excavations)

SECTION JEWISH HISTORY I

13.30 – 17.30 pm
Marianne Gechter, Written Sources of the Medieval Jewish Community in Cologne
Sven Schütte, The Medieval Area around the Town Hall and it’s Phases
Ulrike Nusch-Schikowski, The different tiled floors of the Synagogue

15.00 pm – 15.30 pm Coffee break
Hubert Berke, Kosher Cuisine and Auerochses – The Archaeozoological research
Sven Schütte, The Infrastructure of the Jewish Quarter
Marianne Gechter, Written Sources for the Topography until 1349
Katja Kliemann, The Ashes of the Pogrom 1349 and their distribution in the Jewish Quarter
(Opportunity to visit the Excavations until 18.30 pm)

19.00 Evening Lecture , Historisches Rathaus, Hansasaal
Ernst Baltrusch, Constantine The Great and the Rescript of 321. Antijewish Predjudice or Religious Tolerance?

THURSDAY 7.7.2011

SECTION JEWISH HISTORY II / THE LATER HISTORY OF THE QUARTER

9.00am – 12.00 noon
Michael Wiehen, Latest Research on the Cologne Mikveh
Katja Kliemann, Ceramics and Stratigraphy – an overview
Elisabeth Hollender, The Epigraphic Finds from the Cologne Synagogue from 1349
Elisabeth Hollender, An Oldjiddish Text from the Cologne Synagogue

Discussion / Moderation: Johannes Heil

10.00am – 10.30 Coffee break

Marianne Gechter, The written Sources 1349 – 1424
Sven Schütte, The medieval Town hall and the Town Councils Chapel
Marianne Gechter, The written sources fort the Cologne Goldsmith’s Quarter
Sven Schütte, Cologne Goldsmith’s Quarter and its buildings
Sven Schütte, An Imperial Earring of the 10th century

Discussion / Moderation: Norbert Nussbaum

12.00 – 13.30 Conclusion /Perspectives
Sven Schütte, Colonia Archaeologica – Archaeological Zone and Jewish Museum – The Concept of the new Museum

Max Polonovski, A Future for the Past? Colognes Jewish Heritage in the 21st century –
Conclusion Discussion / Moderation: Johannes Heil

For Contact please do not hesitate to contact MARTINA HEMMERLING
0049 221 221 33422