It is badly lighted, full of draughts, with the brick floor covered by a layer of mud. The water is not drinkable; it has a revolting smell and often fails for many hours. The walls are covered by curious didactic frescoes: for example, there is the good Häftling [prisoner], portrayed stripped to the waist, about to diligently soap his sheared and rosy cranium, and the bad Häftling, with a strong Semitic nose and a greenish colour, bundled up in his ostentatiously stained clothes with a beret on his head, who cautiously dips a finger into the water of the washbasin. Under the first is written: "So bist du rein" (like this you are clean), and under the second, "So gehst du ein" (like this you come to a bad end); and lower down, in doubtful French but in Gothic script: "La propreté, c'est la santé" [cleanliness is health].
A useful analogy requires that we move beyond a Google image search and truly interrogate history. If we do, we may arrive at the Camp de Rivesaltes, an ad hoc facility created from an empty military camp in southern France. Its first prisoners in 1938 were not Jews but Spanish refugees who had fought against Francisco Franco’s victorious fascists. They were fleeing inevitable persecution from the Spanish dictator. The goal of that temporary concentration camp was to prevent the further dispersion of the Spanish refugees and their settlement in France while a repatriation solution was found. It never was.
A concentration camp was not the same as an extermination camp – camps constructed with the specific purpose of mass murdering Jews and other victim groups. Despite this fact, the concentration camps claimed many thousands of victims. Imprisonment in a concentration camp meant inhuman forced labour, brutal mistreatment, hunger, disease, and random executions. It is certain that several hundred thousand died in the concentration camps. In comparison, more than three million Jews were murdered in the extermination camps.
There have been protracted disputes over the perceived Christianization of the site. Pope John Paul II celebrated mass over the train tracks leading to Auschwitz II-Birkenau on 7 June 1979, and called the camp "the Golgotha of our age", referring to the crucifixion of Jesus. More controversy followed when Carmelite nuns founded a convent in 1984 in a former theater outside the camp's perimeter, near block 11 of Auschwitz I, after which a local priest and some survivors erected a large cross—one that had been used during the pope's mass—behind block 11 to commemorate 152 Polish inmates shot by the Germans in 1941. After a long dispute, Pope John Paul II intervened, and the nuns moved the convent elsewhere in 1993. The cross remained, triggering the "War of the Crosses", as more crosses were erected to commemorate Christian victims, despite international objections. The Polish government and Catholic Church eventually agreed to remove all but the original.
Most of the book is about the privations and hardship of living hidden away in the "annex". There is very little coverage of the violence of the times or much that is going on in the outside world because they had little knowledge of it since they were hidden. I think this is partly why some schoolchildren report the diary is boring. It does get repetitive at times, which reflects the feelings of those living in hiding. They had to wait and wait in fear, not knowing what the next day would bring.
T he use of gas chambers was the most common method of mass murdering the Jews in the extermination camps. The Jews were herded into the gas chambers, then the camp personnel closed the doors, and either exhaust gas (in Belzec, Sobibor and Treblinka) or poison gas in the form of Zyclon B or A (in Majdanek and Auschwitz-Birkenau) was led into the gas chamber.
Antisemitic legislation passed in 1933 led to the removal of all Jewish teachers, professors, and officials from the education system. Most teachers were required to belong to the Nationalsozialistischer Lehrerbund (NSLB; National Socialist Teachers League) and university professors were required to join the National Socialist German Lecturers. Teachers had to take an oath of loyalty and obedience to Hitler, and those who failed to show sufficient conformity to party ideals were often reported by students or fellow teachers and dismissed. Lack of funding for salaries led to many teachers leaving the profession. The average class size increased from 37 in 1927 to 43 in 1938 due to the resulting teacher shortage.
I do not understand, however, the attitude of Hitler and his followers in this matter. To atone for the Paris murder, the Nazis imposed a collective punishment upon all German subjects of Jewish origin. First they organized a 'spontaneous' outburst of popular rage on the eve of November 10, 1938, throughout Germany at almost the same hour, and everywhere by the same methods. Abuses and tortures, even manslaughter, destruction of Jewish shops and apartments, arson of synagogues with gasoline brought for the purpose—such was the program.
Under Nazism, with its emphasis on the nation, individualism was denounced and instead importance was placed upon Germans belonging to the German Volk and "people's community" (Volksgemeinschaft). Hitler declared that "every activity and every need of every individual will be regulated by the collectivity represented by the party" and that "there are no longer any free realms in which the individual belongs to himself". Himmler justified the establishment of a repressive police state, in which the security forces could exercise power arbitrarily, by claiming that national security and order should take precedence over the needs of the individual.
On 2 July 1947, the Polish government passed a law establishing a state memorial to remember "the martyrdom of the Polish nation and other nations in Oswiecim". The museum established its exhibits at Auschwitz I; after the war, the barracks in Auschwitz II-Birkenau had been mostly dismantled and moved to Warsaw to be used on building sites. Dwork and van Pelt write that, in addition, Auschwitz I played a more central role in the persecution of the Polish people, in opposition to the importance of Auschwitz II to the Jews, including Polish Jews. An exhibition opened in Auschwitz I in 1955, displaying prisoner mug shots; hair, suitcases, and shoes taken from murdered prisoners; canisters of Zyklon B pellets; and other objects related to the killings. UNESCO added the camp to its list of World Heritage Sites in 1979. All the museum's directors were, until 1990, former Auschwitz prisoners. Visitors to the site have increased from 492,500 in 2001, to over one million in 2009, to two million in 2016.
Another picture we discovered shows my family waiting in line for the gas chamber. Two little boys, my brothers Reuven and Gershon, are shown dressed in hats, one struggling to put on his winter coat. For a long time I failed to find my mother and was very unhappy. But I spent hours looking at these photos with a magnifying glass and one day I found her little face sticking out.
Many of the prisoners died in the concentration camps due to deliberate maltreatment, disease, starvation, and overwork, or they were executed as unfit for labor. Prisoners were transported in inhumane conditions by rail freight cars, in which many died before reaching their final destination. The prisoners were confined in the boxcars for days or even weeks, with little or no food or water. Many died of dehydration in the intense heat of summer or froze to death in winter. Concentration camps also existed in Germany itself, and while they were not specifically designed for systematic extermination, many of their inmates perished because of harsh conditions or they were executed.