The hero, or irritant (depending on which side of the controversy one favors), in the genesis of the diary’s dramatization was Meyer Levin, a Chicago-born novelist of the social-realist school, the author of such fairly successful works as “The Old Bunch,” “Compulsion,” and “The Settlers.” Levin began as a man of the left, though a strong anti-Stalinist: he was drawn to proletarian fiction (“Citizens,” about steelworkers), and had gone to Spain in the thirties to report on the Civil War. In 1945, as a war correspondent attached to the Fourth Armored Division, he was among the first Americans to enter Buchenwald, Dachau, and Bergen-Belsen. What he saw there was ungraspable and unendurable. “As I groped in the first weeks, beginning to apprehend the monstrous shape of the story I would have to tell,” he wrote, “I knew already that I would never penetrate its heart of bile, for the magnitude of this horror seemed beyond human register.” The truest telling, he affirmed, would have to rise up out of the mouth of a victim.
The murder industry began in the Chelmno camp, built in December 1941. Work was carried out in special trucks, where the victims were asphyxiated by exhaust fumes, a method that had been tried before on those whose lives were deemed useless (the “Euthanasia Program”). From September 1939, about 100,000 “Aryan” Germans were assassinated in this manner, in what was named “Operation T4.” Two years later, the personnel responsible for the “euthanasia” program were called upon to apply their expertise to murdering Jews. In the single camp of Chelmno, 150,000 human beings were gassed to death, most of them brought to the camp from annexed territories, the Warthegau district of western Poland and the Lodz Ghetto.
^ Eikel, Markus (2013). "The local administration under German occupation in central and eastern Ukraine, 1941–1944". The Holocaust in Ukraine: New Sources and Perspectives (PDF). Center for Advanced Holocaust Studies, United States Holocaust Memorial Museum. Pages 110–122 in PDF. Ukraine differs from other parts of the Nazi-occupied Soviet Union, whereas the local administrators have formed the Hilfsverwaltung in support of extermination policies in 1941 and 1942, and in providing assistance for the deportations to camps in Germany mainly in 1942 and 1943.
Even before the Nazis came to power in Germany in 1933, they had made no secret of their anti-Semitism. As early as 1919 Adolf Hitler had written, “Rational anti-Semitism, however, must lead to systematic legal opposition.…Its final objective must unswervingly be the removal of the Jews altogether.” In Mein Kampf (“My Struggle”; 1925–27), Hitler further developed the idea of the Jews as an evil race struggling for world domination. Nazi anti-Semitism was rooted in religious anti-Semitism and enhanced by political anti-Semitism. To this the Nazis added a further dimension: racial anti-Semitism. Nazi racial ideology characterized the Jews as Untermenschen (German: “subhumans”). The Nazis portrayed the Jews as a race and not as a religious group. Religious anti-Semitism could be resolved by conversion, political anti-Semitism by expulsion. Ultimately, the logic of Nazi racial anti-Semitism led to annihilation.
The manuscript, written on loose sheets of paper, was found strewn on the floor of the hiding place by Miep Gies and Bep Voskuijl after the family's arrest, but before their rooms were ransacked by the Dutch police and the Gestapo. They were kept safe, and given to Otto Frank after the war, with the original notes, when Anne's death was confirmed in the spring of 1945.
Every detail of the actual extermination process was meticulously planned. Jews arriving in trains at Belzec, Sobibor, and Treblinka were falsely informed by the SS that they had come to a transit stop and would be moving on to their true destination after delousing. They were told their clothes were going to be disinfected and that they would all be taken to shower rooms for a good washing. Men were then split up from the women and children. Everyone was taken to undressing barracks and told to remove all of their clothing. Women and girls next had their hair cut off. First the men, and then the women and children, were hustled in the nude along a narrow fenced-in pathway nicknamed by the SS as the Himmelstrasse (road to Heaven). At the end of the path was a bathhouse with tiled shower rooms. As soon as the people were all crammed inside, the main door was slammed shut, creating an air-tight seal. Deadly carbon monoxide fumes were then fed in from a stationary diesel engine located outside the chamber.
In one of the most affecting scenes from Out of the Forest, Zeidel circles the area of the old bunker, looking for the entrance. “Everything was demolished,” he tells the camera, finally, shaking his head in frustration. “Everything. Not that I care it was demolished, but I was certain there would be an opening, even if a blocked one, so I could show you the tunnel.” As it turned out, Zeidel had been standing very close to the tunnel; he just couldn’t know it.
Known as Kristallnacht (or "Night of Broken Glass"), the attacks were partly carried out by the SS and SA, but ordinary Germans joined in; in some areas, the violence began before the SS or SA arrived. Over 7,500 Jewish shops (out of 9,000) were looted and attacked, and over 1,000 synagogues damaged or destroyed. Groups of Jews were forced by the crowd to watch their synagogues burn; in Bensheim they were forced to dance around it, and in Laupheim to kneel before it. At least 90 Jews died. The damage was estimated at 39 million Reichmarks. Cesarani writes that "[t]he extent of the desolation stunned the population and rocked the regime." Thirty-thousand Jews were sent to the Dachau, Buchenwald and Sachsenhausen concentration camps. Many were released within weeks; by early 1939, 2,000 remained in the camps. German Jewry was held collectively responsible for restitution of the damage; they also had to pay an "atonement tax" of over a billion Reichmarks. Insurance payments for damage to their property were confiscated by the government. A decree on 12 November 1938 barred Jews from most of the remaining occupations they had been allowed to hold. Kristallnacht marked the end of any sort of public Jewish activity and culture, and Jews stepped up their efforts to leave the country.
Often the rescuers did not previously know the Jews they saved. In this type of situation, the Gentile frequently acted “spontaneously” and even “impulsively” to help a Jew. Tec writes that Gentile friends of Jews typically did not help their Jewish friends. “Helping Jews did not qualify as behaviour required from friends. The rescuer of Jews had to be propelled by other forces, forces that went beyond the usual expectations of personal friendship.”
Who among gentile Poles was most likely to stand up for persecuted Jews? What propelled these rescuers to risk their lives for them? What characteristics, motivations, and circumstances did the rescuers share? Most attempts to answer these questions focus upon standard sociological categories: researchers consider the rescuers’ class, education, political and religious commitments, friendships with Jews, and level of anti-Jewish prejudice. The results of such investigations have not led to clear conclusions. Some studies suggest that economically deprived Christians more readily identified with Jewish suffering. Others conclude that intellectuals were more likely to have been protectors because they had better insight into German aims and were committed to undermining them.
A memorandum dated July 31, 1941, from Hitler’s top commander Hermann Goering to Reinhard Heydrich, chief of the SD (the security service of the SS), referred to the need for an Endlösung (final solution) to “the Jewish question.” Beginning in September 1941, every person designated as a Jew in German-held territory was marked with a yellow star, making them open targets. Tens of thousands were soon being deported to the Polish ghettoes and German-occupied cities in the USSR.
On June 6, 1944, also known as D-Day, more than 150,000 Allied soldiers landed in France. In December the Germans started an unsuccessful counterattack in Belgium and northern France, known as the Battle of the Bulge. Continuing to gain momentum, the Soviets began an offensive in January 1945, liberating western Poland and then forcing Hungary to surrender.
Mengele was born on 16 March 1911 to Walburga (née Hupfauer) and Karl Mengele in Günzburg, Bavaria, Germany. He was the oldest of three children; his two younger brothers were Karl Jr. and Alois. Their father was founder of the Karl Mengele & Sons company, producers of farm machinery. Josef was successful at school and developed an interest in music, art, and skiing. He completed high school in April 1930 and went on to study philosophy in Munich, where the headquarters of the Nazi Party were located. In 1931, Mengele joined the Stahlhelm, Bund der Frontsoldaten, a paramilitary organization that was absorbed into the Nazi Sturmabteilung (Storm Detachment; SA) in 1934.