German forces had begun evacuating many of the death camps in the fall of 1944, sending inmates under guard to march further from the advancing enemy’s front line. These so-called “death marches” continued all the way up to the German surrender, resulting in the deaths of some 250,000 to 375,000 people. In his classic book “Survival in Auschwitz,” the Italian Jewish author Primo Levi described his own state of mind, as well as that of his fellow inmates in Auschwitz on the day before Soviet troops arrived at the camp in January 1945: “We lay in a world of death and phantoms. The last trace of civilization had vanished around and inside us. The work of bestial degradation, begun by the victorious Germans, had been carried to conclusion by the Germans in defeat.”
Treatment inside the concentration camps were horrible. Prisoners were given tiny rations of food and forced into physical labor. They often slept more than three to a bed without pillows or blankets, even in the winter months. In many concentration camps, Nazi doctors conducted medical experiments on prisoners against their will, in many cases killing the prisoners in the process.
The British and American governments were reluctant to publicize the intelligence they had received. A BBC Hungarian Service memo, written by Carlile Macartney, a BBC broadcaster and senior Foreign Office adviser on Hungary, stated in 1942: "We shouldn't mention the Jews at all." The British government's view was that the Hungarian people's antisemitism would make them distrust the Allies if Allied broadcasts focused on the Jews. The US government similarly feared turning the war into one about the Jews; antisemitism and isolationism were common in the US before its entry into the war. Although governments and the German public appear to have understood what was happening, it seems the Jews themselves did not. According to Saul Friedländer, "[t]estimonies left by Jews from all over occupied Europe indicate that, in contradistinction to vast segments of surrounding society, the victims did not understand what was ultimately in store for them." In Western Europe, he writes, Jewish communities seem to have failed to piece the information together, while in Eastern Europe, they could not accept that the stories they heard from elsewhere would end up applying to them too.
Steve Paulsson is a lecturer at the Oxford Centre for Hebrew and Jewish Studies. His doctoral thesis, 'Hiding in Warsaw: The Jews on the "Aryan side", 1940-1945', was co-winner of the 1998 Fraenkel Prize in Contemporary History, and is published by Yale University Press. He has also published articles on the flight of the Danish Jews to Sweden in 1943, and on Polish-Jewish relations. He was senior historian in the Holocaust Exhibition Project Office at the Imperial War Museum, 1998-2000.
The geographical patterns of local hostility to Jews influenced receptivity to their rescue. Thus, western Europe (France, Belgium, and the Netherlands), Scandinavia (Denmark and Finland), and southern Europe (Italy and Greece) adapted rapidly to the problems of hiding and rescuing Jews, whereas eastern and central Europe (Poland, the Ukraine, and Austria) remained a more hostile environment to rescue efforts.
But the exhortations of both Isaiah and the Jerusalem Talmud would also seem to apply, collectively and individually, to the thousands of Poles who saved Jews, often exposing themselves to considerably greater danger than those who acted similarly in Nazi-occupied Western Europe. Nor is the message of these passages limited to acts of heroic selflessness during the Shoah. Think, for instance, of Zidan Saif, the Druze policeman who gave his life defending a Jerusalem synagogue against terrorists in 2014—or, in the realm of power politics, of those many Gentiles, from Arthur Balfour to Harry Truman to Daniel P. Moynihan, who at decisive moments in history have spoken up for the Jewish people and the Jewish state.
I think this should stay on school book lists because some kids these days see the Holocaust as something that happened a long time ago that is meaningless now, without realizing that genocides and racial motivated violence still happens every day. I think it seems to them like just another thing they have to learn about along with The Hundred Years War and the Crusades.
Mengele became interested in using twins for medical research through his mentor, Verschuer. Verschuer himself was famous for experimenting with identical and fraternal twins in order to trace the genetic origins of various diseases. During the 1930s, twin research was seen as an ideal tool in weighing the factors of human heredity and environment. Mengele and his mentor had performed a number of legitimate research protocols using twins as test subjects throughout the 1930s. Now, at Auschwitz, with full license to maim or kill his subjects, Mengele performed a broad range of agonizing and often lethal experiments with Jewish and Roma (Gypsy) twins, most of them children.
The biblical term shoah (Hebrew: שׁוֹאָה), meaning "destruction", became the standard Hebrew term for the murder of the European Jews, first used in a pamphlet in 1940, Sho'at Yehudei Polin ("Sho'ah of Polish Jews"), published by the United Aid Committee for the Jews in Poland. On 3 October 1941 the cover of the magazine The American Hebrew used the phrase "before the Holocaust", apparently to refer to the situation in France, and in May 1943 The New York Times, discussing the Bermuda Conference, referred to the "hundreds of thousands of European Jews still surviving the Nazi Holocaust". In 1968 the Library of Congress created a new category, "Holocaust, Jewish (1939–1945)". The term was popularized in the United States by the NBC mini-series Holocaust (1978), about a fictional family of German Jews, and in November 1978 the President's Commission on the Holocaust was established. As non-Jewish groups began to include themselves as Holocaust victims too, many Jews chose to use the terms Shoah or Churban instead.[g] The Nazis used the phrase "Final Solution to the Jewish Question" (German: die Endlösung der Judenfrage).
Meanwhile, beginning in the fall of 1939, Nazi officials selected around 70,000 Germans institutionalized for mental illness or disabilities to be gassed to death in the so-called Euthanasia Program. After prominent German religious leaders protested, Hitler put an end to the program in August 1941, though killings of the disabled continued in secrecy, and by 1945 some 275,000 people deemed handicapped from all over Europe had been killed. In hindsight, it seems clear that the Euthanasia Program functioned as a pilot for the Holocaust.
Albert Goering loathed all of Nazism's inhumanity and at the risk of his career, fortune and life, used his name and connections to save hundreds of Jews and and political dissidents during the Second World War. After the war Albert Goering - savior of victims of the tyranny his brother helped create - was imprisoned for several years for his name alone. But his story is almost unknown: he was shoved into obscurity by the enormity of his brother's crimes.
I was miserable being me. . . . I was on the brink of that awful abyss of teenagedom and I, too, needed someone to talk to. . . . (Ironically, Anne, too, expressed a longing for more attention from her father.) . . . Dad’s whole life was a series of meetings. At home, he was too tired or too frustrated to unload on. I had something else in common with Anne. We both had to share with sisters who were prettier and smarter than we felt we were. . . . Despite the monumental differences in our situations, to this day I feel that Anne helped me get through the teens with a sense of inner focus. She spoke for me. She was strong for me. She had so much hope when I was ready to call it quits.
^ Ronald J. Berger (2002). Fathoming the Holocaust: A Social Problems Approach. Transaction Publishers. p. 57–8. ISBN 0202366111. Bureaucrats in the Reichsbahn performed important functions that facilitated the movement of trains. They constructed and published timetables, collected fares, and allocated cars and locomotives. In sending Jews to their death, they did not deviate much from the routine procedures they used to process ordinary train traffic.
But throughout Nazi-occupied Europe, relatively few non-Jewish persons were willing to risk their own lives to help the Jews. Notable exceptions included Oskar Schindler, a German who saved 1200 Jews by moving them from Plaszow labor camp to his hometown of Brunnlitz. The country of Denmark rescued nearly its entire population of Jews, over 7000, by transporting them to safety by sea. Italy and Bulgaria both refused to cooperate with German demands for deportations. Elsewhere in Europe, people generally stood by passively and watched as Jewish families were marched through the streets toward waiting trains, or in some cases, actively participated in Nazi persecutions.
One of the Auschwitz survivors who was selected by Dr. Josef Mengele for his cruel and horrific experiments was Yitzchak Ganon, a Greek Jew who was deported, along with his parents and 5 brothers and sisters to Auschwitz in 1944, according to a news article by Alan Hall, published on December 11, 2009. Ganon told reporter Alan Hall that he was selected for an experiment in which Dr. Mengele removed one of his kidneys without an anesthetic: "He cut into me without an anesthetic. The pain was indescribable. I felt every slice of the knife. Then I saw my kidney pulsating in his hand. [...] After the operation I was given no painkillers and put to work. I cleaned up after the bloody operations carried out by Mengele."
In most ghettos, Nazis ordered the Jews to establish a Judenrat (Jewish council) to administer Nazi demands and to regulate the internal life of the ghetto. The Nazis routinely ordered deportations from the ghettos. In some of the large ghettos, 1,000 people per day were sent by rail to concentration and extermination camps. To get them to cooperate, the Nazis told the Jews they were being transported elsewhere for labor.
Polish gentiles who rescued Jews had several obstacles to overcome. The most serious were the German laws against protecting Jews and the corresponding obligation to identify those who violated these laws. On 15 October 1941, the Nazis introduced a widely publicized law making unauthorized Jewish movement outside ghettos a crime punishable by death. The same punishment applied to gentiles who helped Jews escape. Transgressions were promptly followed by executions that were also widely publicized.
Meanwhile, sightings of Josef Mengele were being reported all over the world. Wiesenthal claimed to have information that placed Mengele on the Greek island of Kythnos in 1960, in Cairo in 1961, in Spain in 1971, and in Paraguay in 1978, eighteen years after he had left the country. He insisted as late as 1985 that Mengele was still alive—six years after he had died—having previously offered a reward of US$100,000 in 1982 for the fugitive's capture. Worldwide interest in the case was heightened by a mock trial held in Jerusalem in February 1985, featuring the testimonies of over one hundred victims of Mengele's experiments. Shortly afterwards, the West German, Israeli, and U.S. governments launched a coordinated effort to determine Mengele's whereabouts. The West German and Israeli governments offered rewards for his capture, as did The Washington Times and the Simon Wiesenthal Center.
The deportees were forced into rail cars, most of which were windowless, unheated cattle cars, and squeezed in so tightly that most were forced to stand. The doors were then sealed shut from the outside. Neither drinking water nor sanitary facilities were available. Each car held more than 120 people, and many froze or suffocated to death or succumbed to disease during the trip to the camps. The dead were not removed from the cars during the journey because the Nazi bureaucracy insisted that each body entering a car be accounted for at the destination.
Before and after the March 1933 Reichstag elections, the Nazis intensified their campaign of violence against opponents. They set up concentration camps for extrajudicial imprisonment. One of the first, at Dachau, opened on 9 March 1933. Initially the camp contained mostly Communists and Social Democrats. Other early prisons were consolidated by mid-1934 into purpose-built camps outside the cities, run exclusively by the SS. The initial purpose of the camps was to serve as a deterrent by terrorizing Germans who did not conform.
Yet any projection of Anne Frank as a contemporary figure is an unholy speculation: it tampers with history, with reality, with deadly truth. “When I write,” she confided, “I can shake off all my cares. My sorrow disappears, my spirits are revived!” But she could not shake off her capture and annihilation, and there are no diary entries to register and memorialize the snuffing of her spirit. Anne Frank was discovered, seized, and deported; she and her mother and sister and millions of others were extinguished in a program calculated to assure the cruellest and most demonically inventive human degradation. The atrocities she endured were ruthlessly and purposefully devised, from indexing by tattoo through systematic starvation to factory-efficient murder. She was designated to be erased from the living, to leave no grave, no sign, no physical trace of any kind. Her fault—her crime—was having been born a Jew, and as such she was classified among those who had no right to exist: not as a subject people, not as an inferior breed, not even as usable slaves. The military and civilian apparatus of an entire society was organized to obliterate her as a contaminant, in the way of a noxious and repellent insect. Zyklon B, the lethal fumigant poured into the gas chambers, was, pointedly, a roach poison.
And audiences multiplied: the Hacketts’ drama went all over the world—including Israel, where numbers of survivors were remaking their lives—and was everywhere successful. The play’s reception in Germany was especially noteworthy. In an impressive and thorough-going essay entitled “Popularization and Memory,” Alvin Rosenfeld, a professor of English at Indiana University, recounts the development of the Anne Frank phenomenon in the country of her birth. “The theater reviews of the time,” Rosenfeld reports, “tell of audiences sitting in stunned silence at the play and leaving the performance unable to speak or to look one another in the eye.” These were self-conscious and thin-skinned audiences; in the Germany of the fifties, theatregoers still belonged to the generation of the Nazi era. (On Broadway, Kanin had unblinkingly engaged Gusti Huber, of that same generation, to play Anne Frank’s mother. As a member of the Nazi Actors Guild until Germany’s defeat, Huber had early on disparaged “non-Aryan artists.”) But the strange muteness in theatres may have derived not so much from guilt or shame as from an all-encompassing compassion; or call it self-pity. “We see in Anne Frank’s fate,” a German drama critic offered, “our own fate—the tragedy of human existence per se.” Hannah Arendt, philosopher and Hitler refugee, scorned such oceanic expressions, calling it “cheap sentimentality at the expense of a great catastrophe.” And Bruno Bettelheim, a survivor of Dachau and Buchenwald, condemned the play’s most touted line: “If all men are good, there was never an Auschwitz.” A decade after the fall of Nazism, the spirited and sanitized young girl of the play became a vehicle for German communal identification—with the victim, not the persecutors—and, according to Rosenfeld, a continuing “symbol of moral and intellectual convenience.” The Anne Frank whom thousands saw in seven openings in seven cities “spoke affirmatively about life and not accusingly about her torturers.” No German in uniform appeared onstage. “In a word,” Rosenfeld concludes, “Anne Frank has become a ready-at-hand formula for easy forgiveness.”
Photographic comparison between known images of Josef Mengele and images of “Wolfgang Gerhard” found in the Brazilian home of people thought to have sheltered him. These were annotated to find twenty-four matching physical traits. Photos: “Behördengutachten i.S. von § 256 StPO, Lichtbildgutachten MENGELE, Josef, geb. 16.03.11 in Günzburg,” Bundeskriminalamt, Wiesbaden, June 14, 1985. Courtesy of Maja Helmer.
Anne Frank's extraordinary diary, written in the Amsterdam attic where she and her family hid from the Nazis for two years, has become a world classic and a timeless testament to the human spirit. Now, in a new edition enriched by many passages originally withheld by her father, we meet an Anne more real, more human, and more vital than ever. Here she is first and foremost ...more
On January 20, 1942, several top officials of the German government met to officially coordinate the military and civilian administrative branches of the Nazi system to organize a system of mass murder of the Jews. This meeting, called the Wannsee Conference, "marked the beinning of the full-scale, comprehensive extermination operation [of the Jews] and laid the foundations for its organization, which started immediately after the conference ended" (Yahil, The Holocaust, p. 318).
In 1942, Auschwitz II (Birkenau), originally intended to house slave laborers, began to be used instead as a combined labor camp and extermination camp. Prisoners were transported there by rail from all over German-occupied Europe, arriving in daily convoys. By July 1942, SS doctors were conducting "selections" where incoming Jews were segregated, and those considered able to work were admitted into the camp while those deemed unfit for labor were immediately killed in the gas chambers. The arrivals that were selected to die, about three-quarters of the total,[a] included almost all children, women with small children, pregnant women, all the elderly, and all of those who appeared (in a brief and superficial inspection by an SS doctor) to be not completely fit and healthy.