Often monuments serve to competing histories. Most known are the cases of various Communist WW2 memorials in countries behind the Iron Courtain putting in the spotlight anti-Soviet (and often German collaborator) memorials erected after the fall of the USSR.

But I am more interested in the European experience in cases like Petain or Polish antisemitism coupled with Polish victimhood. I ask this because a major church in Greece has been partially been built by looted Jewish tombstones. How have historians in Europe have treated stories in cases like that ? How can a church which still has the tombstones can function as a place of worship while at the same time as a place of memory?

I am asking this a second time after nine months, hoping that the change about the use of paradigms will yield more answers this time. Thanks !