Archive for category History
It’s too early to know what’s been lost, what’s been saved. It’s too early to know what started the blaze. All we know is that a beautiful place has been ravaged by fire, and that not only those whose city it graces but all of us who care about history and beauty feel a sense of shock and loss.
The great cathedrals were intended to inspire a sense of worship, a turning of the heart and the mind to God. For me, what they inspire is certainly awe, but awe of the human beings who imagined and then built something so extraordinary. Without any of the knowledge we now have of materials science, of engineering and physics, they built something that has survived (and survives still) for centures, that has outlived wars and revolutions, and has remained (and will remain still) a place of contemplation and stillness.
A place of Christian worship has occupied this site since probably the 4th century. Notre Dame itself dates from the 12th century – obviously since then there have been alterations, additions, refurbishments, renovations and repairs. The flying buttresses were added in the 13th century, and then strengthened again in the 14th. The Cathedral suffered damage at various times – Huguenot riots, the Revolution, the street fighting during the Liberation. The spire which collapsed in the blaze yesterday was from the 19th century.
That most glorious church of the most glorious Virgin Mary, mother of God, deservedly shines out, like the sun among stars. And although some speakers, by their own free judgment, because [they are] able to see only a few things easily, may say that some other is more beautiful, I believe however, respectfully, that, if they attend more diligently to the whole and the parts, they will quickly retract this opinion. Where indeed, I ask, would they find two towers of such magnificence and perfection, so high, so large, so strong, clothed round about with such a multiple variety of ornaments? Where, I ask, would they find such a multipartite arrangement of so many lateral vaults, above and below? Where, I ask, would they find such light-filled amenities as the many surrounding chapels? Furthermore, let them tell me in what church I may see such a large cross, of which one arm separates the choir from the nave. Finally, I would willingly learn where [there are] two such circles, situated opposite each other in a straight line, which on account of their appearance are given the name of the fourth vowel [O] ; among which smaller orbs and circlets, with wondrous artifice, so that some arranged circularly, others angularly, surround windows ruddy with precious colors and beautiful with the most subtle figures of the pictures. In fact I believe that this church offers the carefully discerning such cause for admiration that its inspection can scarcely sate the soul.”— Jean de Jandun, Tractatus de laudibus Parisius[
For me, Notre Dame has other connotations. In this place, inspired by this place, composers such as Léonin and Perotin wove extraordinary, other-worldly sounds with human voices, using the acoustics of the cathedral to worship God in song. The idea of polyphony was regarded with suspicion by some – the fear was that the listeners would be swept away by the beauty of the sounds and forget to take heed of the words:
Bad taste has, however, degraded even religious worship, bringing into the presence of God, into the recesses of the sanctuary a kind of luxurious and lascivious singing, full of ostentation, which with female modulation astonishes and enervates the souls of the hearers. When you hear the soft harmonies of the various singers, some taking high and others low parts, some singing in advance, some following in the rear, others with pauses and interludes, you would think yourself listening to a concert of sirens rather than men, and wonder at the powers of voices … whatever is most tuneful among birds, could not equal. Such is the facility of running up and down the scale; so wonderful the shortening or multiplying of notes, the repetition of the phrases, or their emphatic utterance: the treble and shrill notes are so mingled with tenor and bass, that the ears lost their power of judging. When this goes to excess it is more fitted to excite lust than devotion; but if it is kept in the limits of moderation, it drives away care from the soul and the solicitudes of life, confers joy and peace and exultation in God, and transports the soul to the society of angels.
John of Salisbury (1938) . Pike, Joseph B, ed. Policraticus, sive de nugis curialium et de vestigiis philosophorum [Frivolities of courtiers and footprints of philosophers: being a translation of the first, second, and third books and selections from the seventh and eighth books of the Policraticus of John of Salisbury]
It is deeply touching that the response of Parisians to the sight of this place, so deeply a part of their (and our) culture and history, engulfed in flames, was to sing.
• «Tous les yeux s’étaient levés vers le haut de l’église. Ce qu’ils voyaient était extraordinaire. Sur le sommet de la galerie la plus élevée, plus haut que la rosace centrale, il y avait une grande flamme qui montait entre les deux clochers avec des tourbillons d’étincelles…»
Victor Hugo, Notre-Dame de Paris (1831).
One is not, sadly, surprised to note not only an outbreak of ‘whataboutery’ (as if those of us who care about the damage to this beautiful place must therefore not care about, for example, the burning of black churches in Louisiana) but a rush to blame, to line up the usual suspects. I won’t dignify the latter with any further words.
Notre Dame will be rebuilt. Notre Dame will survive. Notre Dame reminds us how extraordinary human beings are. That we can imagine and create something like this, envisage something bigger and finer and more beautiful than we have ever seen and then make it reality. That we can hear the way sound echoes in the vaulted roof and creates harmonics, and compose music – and systems of notation which enable us to see and study and play that music today – to glorify God with many voices weaving together. Many voices, making harmony. That we could do those things must surely give us hope for humanity.
Every year, on the anniversary of the liberation of Auschwitz by Red Army troops, we honour those murdered in the Holocaust. But not just The Holocaust. It takes nothing from the unique place that event holds in our history to honour too those murdered in genocides in Rwanda, Cambodia, Bosnia, Darfur, Armenia. The Holocaust Memorial Day Trust does this – and it draws upon the testimonies of survivors of some of the more recent genocides to bring home to us that the pious utterance ‘never again’ has been little more than a pious utterance.
If in my own writing about genocide I focus on the Holocaust, there are a number of reasons for that. Firstly, my areas of research relate to the Shoah, most particularly in France. Secondly, because of where and when the Holocaust took place, because of its long build-up and its duration, we have vast volumes of testimony, not only from survivors (and from those who did not survive but left behind diaries nonetheless) but from perpetrators and bystanders. We have diaries and letters, but also memos and legal documents and reports and photographs and films. There is thus a vast archive of material on which we can draw in our ongoing attempts to understand what happened, how and why, far more than in any of the other genocides of the last century.
If it takes nothing from the Shoah to talk also about these other genocides, it takes nothing from those other genocides to talk about the Shoah.
The theme for Holocaust Memorial Day this year is, ‘Torn from Home’.
This reminded me of an early blog post, published on 16 July 2012, the 70th anniversary of the massive round-up of Parisian Jews, which heralded the start of mass deportations to Auschwitz.
Thursday 16 July. At 4 in the morning, it is still very dark. The streets are deserted, the doors and windows closed. But on this early Thursday morning, police cars are converging on pre-arranged spots, carrying officers and civilian assistants. They consult their instructions, block the streets. Each small team has a list of names and addresses. Alongside the police vehicles, buses are parked along the pavements, awaiting their passengers. At the appointed moment, the teams go in. They knock. ‘Police – open up!’.
The occupants are escorted to the buses, and taken on to one of two destinations – single adults to transit camps, including a half-built housing estate on the edge of the city, recently cleared of many of its occupants to make room for this influx, and families to a nearby sports stadium. At the latter, no food or water is provided. It’s mid-July, and once the building is sealed, the heat rapidly becomes oppressive. The few working toilets don’t work for long. The people in the stadium are afraid, and some in despair throw themselves from the balconies to the floor below. A few manage to use the general chaos to slip out, provided that the police at the entry are either sufficiently distracted, or willing to be suddenly inattentive. A few manage to get themselves transferred to hospital (this may prove to be only a temporary respite). Once space in the transit camp has been cleared again, the families in the stadium are transported there. Until the trains take them, too, to their final destination.
Thursday 16 July 1942, Paris. The Vel’ d’Hiv round up, named after the sports stadium used to house the Jews who were dragged from their homes that morning and in the hours that followed. Drancy camp, next stop en route to Auschwitz. 13,152 were arrested, of whom 5802 were women, and 4051 children. Some of the adults – less than 3% – made it home after the Liberation, to search fruitlessly for news of their children at the Hotel Lutétia. None of the children came home.
It wasn’t the first round-up, but it was the first to seize women, children, babies, the elderly, the sick. It gave the lie to the official explanation, that the Jews who were being interned were heading to labour camps in the east. And the sight of it, for some witnesses at least, and for some of those who escaped the net this time, was a catalyst that led to resistance.
Torn from home.
But the process had started well before that July morning. The process had begun with rhetoric, feeding on the anti-semitism that was so strongly present in French politics. The Dreyfus affair which had divided the country had been concluded (with the full exoneration and restoration of military honours to Captain Dreyfus) less than forty years earlier. (Dreyfus himself died in 1936, and members of his family fled to the Unoccupied zone from Paris when the Occupation began. His granddaughter, Madeleine Levy, was a member of the Resistance, who was arrested in 1943 and murdered in Auschwitz. ) The anti-Dreyfusard contingent had continued to be active in nationalist and often explicitly anti-semitic politics and the Occupation gave them their opportunity. (Indeed, Charles Maurras of Action Francaise called his conviction in 1945 for acts of collaboration ‘the revenge of Dreyfus’.) From the very beginning of the Occupation, anti-Jewish sentiment was nurtured, rewarded and disseminated.
Exhibitions were held using stereotypical images of Jews, and portraying a narrative of covert networks of Jews controlling the financial sector and influencing political decision making. (In our own time there has been a resurgence of this narrative, purveyed by both the far right and by the left, invoking, for example, George Soros and the Rothschild dynasty.) This kind of propaganda was not new to the French. The anti-Dreyfus press used such caricatures and stereotypes to attack both Dreyfus personally, and by extension all Jews.
The stereotypes and canards perpetuated in the caricatures drew from both the antiquated ideas of Jewish usury and greed, but also modern ideas of conspiracy, as well as industry domination and control, which had been made popular by the publication of “The Protocols of the Elders of Zion”. Those ideas rose in prominence through the publication of caricatures showcasing Jews attempting to disguise themselves as non-Jews, Jews being portrayed as world dominators, and manipulators of finance and politics.
The Nazi message was in itself therefore not radical or shocking. And to a nation reeling after a sudden and unequivocal defeat, the handy provision of a scapegoat was, to some at least, very welcome. The propaganda went hand in hand with the implementation of a range of measures designed to say to all Jews, whether French citizens or immigrants, that they were not at home. It was all done incrementally – Jewish businesses had to declare themselves with posters in the windows, Jews had to register at the police station, Jews could only travel in the last carriage on the Metro, Jews could only shop between certain hours of the day, Jews could not go to the cinema or the swimming baths, Jewish businesses had to be owned by an Aryan, Jews were barred from an extensive list of professions, Jews could not attend University, Jews had to wear a yellow star sewn securely on to their coats… Every step led closer to the transit camp, the cattle truck, the death camp, but by stealth.
Louise Doughty’s novel of the Roma Holocaust, Fires in the Dark, describes this process – and how it reaches its conclusion – vividly:
How strange a thing it is, he thought, the way you comfort yourself when it comes to loss. You turn away from it, show it your back, face and embrace what you still have. When we had to sell our gold I thought, ah well, we can always buy more gold, as long as we have the wagon and the horses and can still travel, then we will be fine. Then they stopped us travelling and burnt our wagon and I thought, well, we still have one horse and we can build a cart, and we have a roof over our heads. Then we had to flee our roof and I thought, we still have good clothes and boots, so many people don’t have boots any more. Then they took the bundles from us as we stood in line on Registration Day and I thought, well, we have the clothes we stand up in. When we got here, they took those. They even took the hair from my head. I thought, at least we are together in the same camp. So many people have been separated from their families. Now my family are kept from me, even though they are a few metres away . … It is just me, just my body and my soul and that is all that I have. … (Fires in the Dark, pp. 311-312)
The Jews of France – many of them, at least – accommodated themselves stage by stage with the restrictions that were placed upon their freedoms. Until the round-up, the transit camp, the cattle truck, the death camp. Because each new restriction was designed to say to them, whether they were French for generations or new arrivals, you are not at home, can never be at home here.
The round-ups went on, right to the bitter end. As Allied troops were fighting their way through France after D-Day, Jews were still being arrested, herded into cattle trucks and deported to their deaths. Helene Berr and her parents, French for generations, were arrested in March 1944. The 1942 round-ups had targeted ‘foreign’ Jews, but by this time such distinctions were irrelevant. The Berrs were clearly being watched – they’d moved from place to place for months, staying with friends but never for very long, and went home just for one night. The knock on the door came the following morning.
And for those few who survived, the idea of ‘coming home’ was never really going to be possible. When they arrived at the gare de l’Est, they were often unrecognisable even to their closest friends and family. They were broken, physically and mentally. They were changed, utterly.
The deportees, these living shadows, these walking skeletons, with that distant, lost look in their hollow eyes, their air of being from a different world, when one saw them appear, one dared not offer flowers.
(Levy & Tilly, p. 229)
They returned to find that they were alone, that everyone they cared about had perished. They returned to the place where neighbours and colleagues had watched them be rounded up, or beaten up, or had denounced or betrayed them, and where their apartments and belongings had long since been appropriated either by the occupying forces, or by those neighbours and colleagues. And often they were faced with the indifference, lack of understanding or even hostility of those around them.
I began this piece by explaining why, on Holocaust Memorial Day each year, I often focus on this particular bit of history, on what happened in France during the years of Nazi Occupation. There’s another reason.
Anti-semitic rhetoric, racist language, xenophobia, are all more prevalent today than for a long time. No one is suggesting that we are on the road to Auschwitz, but if we let ourselves become immunised to the shock of this language and of overtly hostile behaviour to perceived ‘foreigners’ we risk being numb to worse things. As we leave the community of Europe behind that risk is too great to ignore. As the hard right targets Muslims and Eastern Europeans, and invokes George Soros as a hate figure, whilst the left invokes the Rothschilds and a worldwide Zionist conspiracy, we have to speak out.
Britain is home to people from all over the world. It always has been. It must continue to be. We must never contemplate with equanimity the idea that anyone whose home is here might fear a knock on the door, might be interned indefinitely awaiting deportation, might be sent back to somewhere where their life is at risk because of their politics, their religion, their sexuality. We must never contemplate with equanimity our colleagues and neighbours being told to ‘go home’, that they’re not welcome any more. We must never contemplate with equanimity the casual slurs; the stereotyping of people of a particular nationality or religion; the language of ‘queue jumpers’, of ‘citizens of nowhere’, of ‘swarms’; the repetition of lazy untruths, whether about the largesse handed out to refugees or about the truth of the Holocaust.
The Jews of France registered without much protest when required to do so. They did not believe, could not believe, that anything too terrible could happen to them in the land of ‘liberté, egalité, fraternité’, a land that for some had been home for generations, and for others that had offered a haven when persecution drove them from another country. They could not see where this path was leading. We know.
Helene Berr – Journal (trans. David Bellos, Quercus, 2008)
Louise Doughty – Fires in the Dark (Harper, 2005)
Claude Levy & Paul Tillard – La Grande Rafle du Vel d’Hiv (Tallandier, 2010)
Renee Poznanski – Jews in France during World War II (Brandeis Univ. Press, 2001)
I wouldn’t have expected, even a few months ago, to have been sailing up the Danube on a luxury floating hotel. But my 90 year old father, who is partially sighted and deaf, needed a companion for his chosen cruise holiday, and, well, someone had to step up to the plate. Someone had to take one for the team. And it was fabulous.
The chances that I’ll ever be able to do it again are remote but if I could, I would, and if you can, do. (Riviera Travel, highly recommended (no, I’m not on commission…) – everything fantastically well organised, and the boat fantastically well appointed).
We arrived in Budapest on Day 1, too late to do any more than enjoy looking at the city lights as we had dinner. And then the real magic thing about a river cruise – you nod off to sleep and when you wake up you open the curtains to somewhere new.
Ezstergom, once the capital of Hungary, and now known for its basilica, the top of which apparently is and must by law remain the highest point in the country. Then onwards, and from Hungary to Slovakia, and its capital city, Bratislava.
That November afternoon as we sailed on up river it was unseasonably warm, and we sat out on the sun deck. The river was so quiet, all we could hear was the low hum of the boat’s engines, and the splash of the cormorants’ wings as they skimmed the water. I can’t remember when I last felt such peace.
On the cabin TV there was a channel which just showed the view from the camera on the front of the boat, all day and night. I took to leaving it on as I fell asleep, loving the tranquillity. (It was also reassuring when we were going through some huge locks, and things got a bit bumpy).
The first view of Bratislava from our mooring point was less than prepossessing, but the old city is beautiful. And part of the fascination of these cities that once lay behind the Iron Curtain is the juxtaposition of utilitarian concrete blocks from the Communist era with the rich baroque heritage. Many of the plaques in Bratislava commemorate the Second World War rather differently to those in Western Europe, mainly recording the heroism of the Red Army that liberated them from the Nazis. But others record the corrective to that simplistic version of history, as with this memorial to Anton Petrak:
For a history buff with a particular obsession with WWII and the postwar period, this stuff is obviously richly fascinating. And our local guide added to the story, with his parents’ memories of the Prague Spring, and of how after the fall of Communism the country split (‘without so much as a referendum’, our guide said, in one of many ironic Brexit references during the trip).
I’ll go back to Bratislava, if I can, and explore properly.
Onwards. En route, on the sun deck again, we glimpse a castle on the shoreline, Devin castle.
We slip quietly into Austria. Next stop Durnstein. We’ve lost the sun now, it’s a bit misty in the morning, which means the photos don’t do justice to the cruel crags above the village, and the ruined castle. (According to legend, Richard II of England was imprisoned there, and his loyal minstrel Blondel found him by singing outside the fortresses of Europe until he heard Richard joining in. Well, I did say it was a legend).
Durnstein is gorgeous, beautiful old – really, really old – buildings, and a fabulously ornate church. Back to the boat for lunch and on to Melk Abbey.
No photos allowed inside, but a really fascinating tour of a very imaginatively organised museum within this still functioning Benedictine abbey.
Next day we are moored at Linz. We’ve been forewarned that we’re going to be double parked, so we don’t fling open our curtains in the morning inadequately clad, only to see the passengers on another boat staring back. Another misty morning.
Some of our group go for a tour of Linz, but we board a coach and head off to Salzburg, which is just as fascinating and picturesque as I would have imagined.
It’s also my first sight of Stolpersteine, literally stumbling stones, plaques set into the cobbles of the city, commemorating those of its citizens who were murdered by the Nazis, usually adjacent to the houses where they lived. There are over 70,000 of these across Europe, and whilst some cities have rejected this particular way of commemorating the victims of the Holocaust, the project has prompted them to find alternatives, ways of giving back to those people the names and the homes and the stories that the Nazis took from them, along with their lives.
These two Stolpersteine commemorate Catholic priests who were murdered by the Nazis. Father Gottfried Neunhauserer died at Schloss Hartheim, used by the Nazis for their T4 euthanasia programme, and the place where thousands of prisoners from Dachau, Ravensbruck and Mauthausen were taken to be gassed. He’d been a patient in Salzburg-Lehen mental hospital from 1920, and was taken to Hartheim in 1941 where he was murdered.
Brother Jakob Furtsch was murdered in Ravensbruck in 1943. He’d been expelled from his abbey in 1942, and went back to his home town, Neuensee, where he was arrested as a dissident and deported to Dachau, then to Ravensbruck.
We also saw plaques for Rudolf Erich Muller, a Catholic convert arrested as a Jew in November 1938, deported to Vienna and then to Theresienstadt where he was murdered, and Karl Rinnerthaler, a school janitor, who died in 1948 due to the injuries he’d received in various prisons, after his arrest in 1942 as a member of the illegal Austrian Revolutionary Socialist resistance group.
So through chance, in just a small area of the city, we encountered these stories which convey so much about the Nazi horror. A victim of Aktion T4, a worker who took part in resistance activities, a Jew and a Catholic dissident.
We’d sailed straight past Vienna on our way to Linz, so now we head back there.
Obviously, there is no possibility of doing justice to Vienna in the time we have, though our guide is (as they all have been) well informed and does a brilliant job of showing us as much as we can in the time. I will have to come back some time.
That evening we have a classical string quartet performing on the boat. Yes, they do play the Blue Danube waltz (I guess it was a contractual obligation) but also some Mozart and Haydn. I quite fancied a bit of Schoenberg but there you go… More seriously, it was lovely, and well pitched for the audience. (My father has fond memories of a previous Danube cruise where there were such concerts on board most days, as well as musical outings in several of the cities they visited, including one in Vienna with the orchestra all in full 18th-century costume. )
We’re on the last leg now. Onwards to Budapest. But the low water levels which have been causing problems for river traffic means that we aren’t going to get there in time for a proper visit, so instead we dock again at Esztergom and get a coach to Budapest, whilst our boat carries on (less heavy laden!) without us, to meet us again for our last night on board after we’ve toured Budapest.
Despite this, the daylight is already fading once we have the chance to walk around the city. We look around Heroes’ Square, and then on to the Fisherman’s Bastion, a neo-Gothic/neo-Romanesque terrace which provides a wonderful vista of the old city, as the lights come on. Then we’re back to the boat for a gala dinner, and a performance of Hungarian folk music and dance to mark our final evening.
We didn’t get to see the Shoes on the bank of the Danube due to the rescheduling of that final day. Our Hungarian tour manager couldn’t speak of this, of its history and meaning, and of the fact that people still leave flowers there, without choking up. I will record it even though I didn’t see it for myself.
Film director Can Togay and sculptor Gyula Pauer created this memorial on the east bank of the Danube. Many Hungarian Jews were murdered even before the Nazis occupied Hungary in 1944. But in those last months of the war, as the Red Army surrounded Budapest, the murder of those who remained was regarded as an urgent priority, hampered by the fact that they could no longer deport to the death camps. So, with the help of the fascist Arrow Cross militia, 3,500 people, including 800 Jews, were taken to the banks of the river, ordered to take off their shoes, and shot, so that they fell into the river.
This trip has been full of such contrasts. The picturesque alongside the reminders of genocide. The Communist concrete blocks alongside the baroque. If I get the chance to come back to these cities, it’s these contrasts that I will want to explore. I want to find the Stolpersteine in all of these cities, as I sought out the plaques on the walls of Paris that tell of resistance and persecution. In these cities that embody our notions of culture, of beauty, of civilisation, people were rounded up, herded into ghettos, deported to camps and murdered because they were Jews, or Roma, or gay, or communist, or because they opposed the murderous ideology that would destroy people because of who they were. That history is ever more vital, as so many European nations seem to be drawn to nationalism and xenophobia once again.
It was poignant to be in Europe on the centenary of the Armistice, and to recall that the young men in those three nations who would be commemorated would have all fought against ‘us’. I thought of this again watching Kevin Puts’ opera Silent Night at Leeds Town Hall, which portrayed the 1914 Christmas truce through the voices of German, French and Scottish soldiers.
And I thought, with sadness and anger of how our union with all of those European nations is portrayed as something that oppresses and exploits us, rather than something from which we gain immeasurably, economically and culturally and in so many other ways. And I so wanted to dissociate myself from my government (and opposition) and from so many of my compatriots as our tour managers and guides made reference to Brexit, ironically, regretfully, in bafflement and in hurt.
So if I can I will go back, to Bratislava, Budapest, Vienna, and wander around in the way I enjoy, looking for the places where history bubbles up into the present.
I’d also love to go back on the river though, to recapture that sense of peace.