Second World War – Jewish Independent

Jewish war brides talk

At the University of British Columbia on Nov. 21, Prof. Robin Judd will speak on What’s Love Got to Do With It? Jewish War Brides and North American Soldier Husbands after the Second World War. (photo from Robin Judd)

Prof. Robin Judd noticed that a significant number of the earliest Holocaust memoirs written by women were penned by “war brides” who had married American, Canadian or British soldiers.

In the course of teaching about the Holocaust at Ohio State University, the coincidence struck her and, as happens in research, led her onto a new topic. She is nearing completion on a book about the experiences of Jewish women – and a few men – in Europe and North Africa who married Allied service personnel and moved to Canada, the United States or Britain. She will give a guest lecture on the subject at the University of British Columbia next week and the public is welcome to attend.

The lecture is titled What’s Love Got to Do With It? Jewish War Brides and North American Soldier Husbands after the Second World War, and Judd told the Independent that love certainly played a key role, but some of the other factors at play also interest her.

“What prompts individuals from radically different cultures, who may not necessarily speak the same language, what prompts them to create relationships with one another and long-lasting relationships, relationships that are going to result in marriage and then bring the civilians to Canada, Britain or the United States?” she asked.

Most of the soldiers that Judd is studying were Jewish themselves, though there are exceptions to the rule.

In some cases, the wives would arrive in the new country before or otherwise apart from their new husbands or fiancés. An entire infrastructure was in place to accommodate and integrate them.

“The war brides, particularly if you come to the United States or to Canada as a war bride, first you live with other war brides at least temporarily in a kind of war bride home or war bride camp and you travel on a war bride ship and there are particular Red Cross workers who teach English and show films and cooking classes,” she said.

If the fiancés or husbands were not yet decommissioned or were traveling with their units, the brides may have found themselves in the position of living with their new in-laws.

“These were not the spouses they were planning for their sons,” Judd comments. “And all of a sudden here you have this woman show up. You are processing stories that you are hearing about the war and all of a sudden here comes this person and you might not be able to communicate, you might not have a shared language, you might not know how to even ask questions about what this person had experienced.”

Feeling isolated and foreign, some of these women used the opportunity to express their experiences privately, to themselves, in writing.

“Some of the women that I’ve spoken to have told me that they used that time to write out their story, to put it to paper, because they needed to kind of get it out and there was no one with whom they could talk, literally,” she said. “But then, as they began to create networks, make new connections, maybe by that point their now-husbands have returned to Canada, Britain or the U.S., a number of them tell me that they then destroyed them.”

By an apparent coincidence, though, Judd concluded that it was disproportionately the women who had married soldiers who were among the first to publish English-language Holocaust memoir narratives for general readers in the 1970s and ’80s. She has a theory about this, but admits she could be wrong: these may have been some of the first women who were asked to speak about their early life and Holocaust experiences to Jewish women’s groups, federations and other community audiences, acclimating them to become among the first to put them on paper for general readers.

“But, again, I could be completely wrong,” she said.

Judd’s lecture is supported by a Holocaust education fund in UBC’s department of history to support undergraduate education on the Holocaust. The fund supports a biannual lecture, alternating years with the Rudolf Vrba Memorial Lecture, and is incorporated into an undergraduate course, History of the Holocaust, taught by Prof. Richard Menkis, who is also chair of the committee that manages the fund. The public is welcome to attend on Thursday, Nov. 21, 5-6:15 p.m., at Buchanan D217 at UBC.

View of the past

This diary note from Molly Dexall, recalling events from Sept. 2, 1939, was found by her son, Fred Dexall, and Alex Krasniak, community support worker at Yaffa House, in one of Dexall’s old binders. It was written by his mother, who was 19 at the time; she died in 1977. It is reprinted here with permission, marking 80 years since the outbreak of the Second World War on Sept. 1, 1939.

September 2, 1939

In Prince Albert, we got the news that there would be a young Judaean Convention in Saskatoon. I wanted to go very badly and my parents agreed to it.

It was to be held in the Bessborough Hotel and to be opened by a formal dinner and dance. As I had no formal gown, I worked some Saturdays for Mr. Barsky at the Blue Chain Stores to earn enough money to buy one. The gown I bought there was pale pink taffeta and cost six dollars.

I stayed with the Sugarmans in Saskatoon and a blind date was arranged for me for the big dinner and dance. His name was Macey Milner and I thought him very handsome and charming.

In the ballroom, shortly before we were requested to find our tables, someone came up and asked me to make the toast to Junior Hadassah. Macey asked if I wanted help in deciding what to say but I told him it was simple and I had it figured out already.

When we were seated and I was asked to do my part, I stood up majestically in my six dollar pink taffeta gown, held up my glass of water and in a loud, triumphant voice I hollered “Here’s to Junior Hadassah” took a long drink of water and sat down. Simple it was – probably the simplest toast that Junior Hadassah has ever received.

After the dinner and dance we went car riding with Lloyd Mallin and his date and a little innocent kissing ensued with a car radio playing gentle tender music when suddenly a harsh, hoarse voice broke in

“War has just been declared”

We sat stunned and there seemed nothing more to do but go home.

I had some sleep and about noon Macey phoned to ask if I’d care to walk in the park with him and some other people. That scene remains imprinted on my memory like a movie still. That little group of five teenage young Judaeans seems almost to have gravitated together on that day like a point in time.

We strolled solemnly and almost silently under the warm sun, over the green grass and through the trees, Macey and I, Maishel Teitlebaum, now one of Canada’s leading artists, Neil Chotem, one of Canada’s leading musicians and Macey’s sister, now Simma Holt, author, journalist and MLA for Vancouver-Kingsway. We knew that something beautiful had ended and something terrible had begun, September 2, 1939.

– Molly Dexall –

Not long ago, not far away

This child’s shoe and sock were found in January 1945 among thousands of others at Auschwitz-Birkenau, abandoned by the Nazis as the Red Army approached. (photo from Collection of the Auschwitz-Birkenau State Museum, Oswiecim, Poland. ©Musealia)

On display now at the Museum of Jewish Heritage in New York City, the exhibit Auschwitz: Not Long Ago. Not Far Away is the most comprehensive Holocaust exhibition ever mounted in North America about Auschwitz. Dedicated to the victims of the death camp, the goal of this exhibit is to make sure no one ever forgets.

A study conducted by the Conference on Jewish Material Claims Against Germany reported that 41% of Americans and 66% of millennials say they don’t know about the Auschwitz death camp, where more than a million Jews and others, including Poles, Sinti and Roma, Soviet prisoners of war, homosexuals, Jehovah’s Witnesses and others, were executed. And 22% of millennials say they haven’t even heard of the Holocaust.

image - Artist Alfred Kantor’s depiction of arrival in Auschwitz: “Throw away your baggage and run to the trucks” — Artist Alfred Kantor’s depiction of arrival in Auschwitz: “Throw away your baggage and run to the trucks.” *(photo from Gift of Alfred Kantor, Museum of Jewish Heritage, N.Y.)*

“Seventy-three years ago, after the world saw the haunting pictures from Auschwitz, no one in their right mind wanted to be associated with the Nazis,” Ron Lauder, founder and chair of the Auschwitz-Birkenau Foundation Committee and president of World Jewish Congress, said. “This exhibit reminds them, in the starkest ways, where antisemitism can ultimately lead and the world should never go there again. The title of this exhibit is so appropriate because this was not so long ago, and not so far away.”

The exhibition consists of 20 galleries spanning three floors, and features more than 700 original objects and 400 photographs. They are on loan from more than 20 institutions and private collections around the world, as well as the Auschwitz-Birkenau State Museum in Poland.

An audio guide given to each visitor upon entry details the items on display. Visitors will see hundreds of personal possessions, such as suitcases, eyeglasses, photos, shoes, socks and clothes that belonged to survivors and those murdered at the concentration camp. In one glass case, a child’s shoe is on display with a sock neatly tucked inside. We are left to wonder, who put that sock in the shoe and were they expecting the child to shower and then retrieve it?

photo - Determined to survive, and to have a head of hair again one day, Ruth Grunberger made this comb for herself in Auschwitz, using stolen scrap metal and wire — Determined to survive, and to have a head of hair again one day, Ruth Grunberger made this comb for herself in Auschwitz, using stolen scrap metal and wire. *(photo from Collection of the Museum of Jewish Heritage. Gift of Ruth Mermelstein, Yaffa Eliach Collection donated by the Centre for Holocaust Studies.)*

Auschwitz was located 31 miles west of Krakow in the small southern Polish town Oswiecim, which dates back to the Middle Ages. Jews were a part of its society for centuries. Auschwitz-Birkenau was conceived and initially constructed to house 100,000 Soviet prisoners of war and slave labour, before it became a factory of death. The architect who designed the camp was Fritz Ertl, a native of Austria. Ultimately, some 1.1 million Jews and thousands of others were killed there. Many who arrived at Auschwitz were sent directly from the overcrowded, sealed, windowless boxcars to the gas chambers and crematoriums.

There are videos throughout the exhibit, including one of Hitler and a large adoring crowd. There’s a concrete post that was a part of the fence at the Auschwitz camp, and a part of the original barrack for prisoners at the killing centre.

photo - Margit (Manci) Rubenstein made this Star of David necklace from material taken from the lining of her shoes and shoelaces while imprisoned in Auschwitz (1944) — Margit (Manci) Rubenstein made this Star of David necklace from material taken from the lining of her shoes and shoelaces while imprisoned in Auschwitz (1944). *(photo from Collection of the Museum of Jewish Heritage. Gift of Sugar siblings in memory of Rosenfeld and Schwartz families.)*

A German-made Model-2 boxcar, like those used to transport people to Auschwitz, sits outside the museum. In a video, survivors talk of the horrible conditions and stench inside those boxcars.

Viewers can see the operating table, test tubes and instruments used in medical experiments. There’s a gas mask used by the SS and a model of a gas chamber door used in crematoria 2, 3, 4 and 5 – and testimonies from survivors of the camp. To show the striking contrast between the victims and the perpetrators, there are photos of Rudolf Hess at his nearby residence with his family enjoying the outdoors.

Nazi ideology and the roots of antisemitism are traced from the beginning, to understand what happened before the gas chambers were created. Discrimination and bigotry against Jews existed long before Hitler came into power, of course. In one room, there’s an anti-Jewish proclamation issued in 1551 by Ferdinand I that was given to Hermann Göring for his birthday by German security chief Reinhard Heydrich. The proclamation required Jews to identify themselves with a yellow ring on their clothes. Heydrich noted that, 400 years later, the Nazis were completing Ferdinand’s work.

In a video seen near the end of the exhibition, Holocaust survivors urge people to refrain from hate and to work for peace.

This exhibition was in Madrid before coming to New York. This important and moving must-see exhibition is both a reminder and a warning.

Alice Burdick Schweiger is a New York City-based freelance writer who has written for many national magazines, including Good Housekeeping, Family Circle, Woman’s Day and The Grand Magazine. She specializes in writing about Broadway, entertainment, travel and health, and covers Broadway for the Jewish News. She is co-author of the 2004 book Secrets of the Sexually Satisfied Woman, with Jennifer Berman and Laura Berman.

***

Located in the Museum of Jewish Heritage, at 36 Battery Place, entry to the exhibit Auschwitz: Not Long Ago is by timed tickets available at mjhnyc.org. An audio guide is included with admission, and tickets range from $10 to $25. Hours are Sunday to Thursday, 10 a.m.-9 p.m. (last entry at 7 p.m.), and Friday, 10 a.m.-5 p.m. (last entry at 3 p.m.). The exhibit will be in New York until January 2020.

D-Day: heroism, horror

The fear, bloodshed and massive loss of life in the cause of freedom are illustrated through remarkable – and convincing – dramatic reenactments in D-Day in 14 Stories. (photo from YAP Films and the History Channel)

The horrors and heroism of D-Day took place 75 years ago June 6. A remarkable new documentary, with distinct Canadian and Jewish connections, will air on the History Channel June 1. D-Day in 14 Stories includes firsthand recollections from Allied and German soldiers and French civilians – many of them kids or teenagers at the time of the conflict.

The massive battle of the Second World War saw more than 150,000 Canadian, American, British and other Allied soldiers storm the beaches of France, marking the turning point of Nazi – and Allied – fortunes.

D-Day in 14 Stories is a social history of D-Day, a joint production of YAP Films and the History Channel. The events on that long-ago day in 1944 are illuminated by eyewitness accounts from some of the few remaining veterans of that historic battle.

On D-Day alone, 359 Canadian soldiers were killed. More than 5,000 Canadian soldiers died during the succeeding weeks of fighting in Normandy. The fear, bloodshed and massive loss of life in the cause of freedom are illustrated through remarkable – and convincing – dramatic reenactments, visual effects and historical footage, including a trove of colour film taken by a soldier using an early Bell and Howell handheld movie camera.

Many soldiers on both sides were just following orders but, as Morton Waitzman recounts in the documentary, some Jewish soldiers felt a particular motivation.

“Being of the Jewish faith myself, and so many of my comrades, we knew we had to get over there as soon as possible to do whatever we could to stop this terrible curse,” he said. As a communications specialist, he connected American and British forces with members of the French Underground to help coordinate the battle.

photo - D-Day in 14 Stories makes the effort to capture the particular experiences of African-American and First Nations soldiers — D-Day in 14 Stories makes the effort to capture the particular experiences of African-American and First Nations soldiers. *(photo from YAP Films and the History Channel)*

The Germans were anticipating an attack, but had no idea when, where or how large a force the Allies would assemble. The documentary follows a wall of soldiers parachuting through a cascade of tracers. In all, 13,000 Americans dropped inland by air to support the amphibious landing and undermine the German response.

While one Allied soldier says, “Anybody who says they weren’t afraid is not telling the truth,” a German soldier recounts, tellingly: “We had no fear. We were convinced that we would win.”

Until D-Day, the British Air Force had strafed the Normandy coast, but returned to their island redoubt. French residents of the area were familiar with the routine: take shelter when the alarms go off and come back out when they ring again.

Bernard Marie was a 5-year-old child in Normandy at the time.

“The big difference is that, on June 6th, the siren never came back,” he said.

In all, 7,000 vessels embarked from Britain to the French coast. The Allies had no illusions about the cost of the operation. Casualties were anticipated to reach 25 to 30%.

Emotionally powerful dramatizations follow 16- and 17-year-olds as they face the life-and-death moment for themselves and the free world.

“Some never got off the boat,” recalled one soldier. “They were shot, bodies laid all over, boats turned upside down, real chaos. We still kept going forward.… Soldiers.”

One survivor remembers that, despite the explosions all around him, his sole consideration when coming ashore at Normandy was that his socks were soaked through.

The average soldier was carrying 35 kilograms on his back and, for those whose vessels did not manage to make it close to shore, jumping off the ship, in many cases, led to almost instantaneous drowning.

If they survived the initial landing, the soldiers had to confront the German enemy firing down from above at Allied soldiers who were effectively sitting ducks. A German soldier recalls: “We merely had to point that machine gun and it was like cutting wheat with a scythe. For the odd miss, we had a thousand hits.”

The film admirably makes the effort to capture the particular experiences of African-American and First Nations soldiers.

Waitzman, the Jewish American soldier, went on to fight in Europe and participated in the liberation of concentration camps.

“We became eyewitnesses to the Holocaust by what we saw,” he says in the film. “We were very compelled to tell the details to young people. We had to talk, to fight this as much as possible.”

Another veteran of the battle reflects on the loss of life, but ponders the alternative: “God knows what would’ve happened if we hadn’t done it.”

Remembering our fallen

(photo by Yoram Adler)

On Remembrance Day, Nov. 11, a small group of Jewish community members gathered in the Jewish section of Mountain View Cemetery to commemorate Canadians who have served in the armed forces. Organized and led by Rabbi Steven L. Nemetz, a member of the Royal Canadian Legion Branch 179, the ceremony was attended by more than 30 people, including children, nieces and nephews, and grandchildren of men and women who served in the Allied armed forces. Many attendees brought with them wartime photos of their uniformed family member(s).

The 100-bell Bells of Peace ceremony marked 100 years since the end of the First World War. Each person present at the memorial was invited to step forward to ring a ship’s bell after the announcement of their name and the name, relation and rank or service of their fathers, uncles, aunts, and other relatives.

Kaddish was recited. “Last Post” was played by a cadet trumpeter and a piper played the lament, which recalls the end of battle, and “Amazing Grace.” The commemoration opened with O Canada and concluded with Hatikvah.

Recalling the heyday of radio

The writer’s father listening to the radio, circa 1940. (photo from Libby Simon)

This black-and-white picture, lined with age, was taken of Papa in about 1940. His attire reflects a time when a vest was commonly worn under a man’s suit jacket. It is rarely seen today, nor is the armband on his shirtsleeve. His white shirt makes the ensemble too formal to be worn at home, especially with his often-repaired dress shoes. But Papa was a Hebrew teacher and, perhaps uniquely to him, he always dressed as if he were going out. The bare, worn floor reveals a modest home, not uncommon in the 1930s, considering the widespread impacts of the Great Depression.

He sits in rapt attention, hunched on a stool, his expression tense, his eyes fixed on an old, brown, wooden floor radio. We grew up with that radio the way people grow up today with television. It connected our family with the outside world, but each for different reasons. As immigrants, Yiddish was our first language and, for him, radio undoubtedly served as an opportunity to hone his English, as well as to receive its messages. Although I was still a preschooler, I remember what he was listening to because the scene in this photo was repeated several times every day from 1939 to 1945, the years of the Second World War. Papa was listening to the news. But the true catastrophic human saga unfolding beyond the photo, even as he listened, would not emerge until after the war ended.

Fortunately, we here in Canada escaped the devastating fate of our relatives. As a child, I was only aware that certain foods were rationed, like tea, coffee, sugar and butter. My four brothers and I would fight over the krychik (Yiddish for the end piece of a rye bread). It was not the bread itself, but the limited availability of butter on the krychik that made this a special treat worthy enough to be fought over. If Papa were home, he would assign it to me as the youngest and as the only girl, much to the dismay of my brothers. But the rations coupon books provided by the Canadian government gradually extended to include many other staples, such as meat, cheese and evaporated milk. These were needed for the soldiers and the war effort.

I also remember short musical promotions appealing to Canadians to buy Victory Bonds. As a second-grader, I stood up in class one day and patriotically sang one such little ditty, which still reverberates in my memory. My substitution of the word “bun” for “bond” exposes my childhood ignorance that I only came to realize in retrospect as an adult. The lyrics go as follows:

“Buy a ‘bun’ V for Victory / Show you’re fond of your liberty / Keep on buying to keep them flying, / And don’t ever stop till they’re over the top.

“Every dollar makes Hitler holler / And every ‘bun’ you buy will make him groan / So help flood our Chest, / Do your best and invest / In Canada’s Victory Loan.

“Oh, Canada, we stand on guard for thee.”

The radio became such a central focus and source of news that, when the war ended in 1945, I wondered what would happen to it. “Papa,” I asked, “now that the war is over, will they close the radio?”

“Why do you think they will close the radio?”

“Because,” I answered, “what else would they have to talk about?”

It was then I learned that radio not only delivered news about war. It also provided entertainment. For example, I discovered Hockey Night in Canada. My brothers and I would huddle around the radio every Saturday night and listen to Foster Hewitt, in his inimitable high-pitched excitement shout, “He shoots! He scores!” The contagion caused a clutch of five kids to holler in unison along with the sound of the roaring crowd – but only for the Toronto Maple Leafs. In time, I became a hockey aficionado, and could spout names like Syl Apps, Turk Broda or even Conn Smythe, their manager. Establishment of the Hot Stove League began during those early years and continues to this day.

We used to listen to shows like John & Judy, a serial about life in a small Canadian city, and Share the Wealth, with Bert Pearl. And Second World War songs filled the airwaves, like the “White Cliffs of Dover,” referring to the Battle of Britain. “We’ll Meet Again,” a song that resonated especially with soldiers off to battle and their families and sweethearts who had the heartbreak of waiting and not knowing if they would ever return.

Papa’s faded photo tells not only a personal story, but the story of many in Canada. It also highlights the role of radio in our lives. It served to bring the world into our homes between two catastrophic events – the Great Depression and the Second World War. We cannot overlook its importance as a medium of communication that brought the world into millions of living rooms across the country.

Of course, time brings change. My parents are long gone and my siblings and I have dispersed across North America. Radio was eventually muscled out by television but, today, you can “turn your radio on” in a resurgence of popularity. As a segment of mass media, the power of radio has infiltrated our lives again, even on the internet. And, online, you can go back to your childhood with “retro music” and shows like Roy Rogers and The Lone Ranger. It still connects us, though without taking up nearly as much floor space.

Libby Simon, MSW, worked in child welfare services prior to joining the Child Guidance Clinic in Winnipeg as a school social worker and parent educator for 20 years. Also a freelance writer, her writing has appeared in Canada, the United States, and internationally, in such outlets as Canadian Living, CBC, Winnipeg Free Press, PsychCentral and Cardus, a Canadian research and educational public policy think tank.

Writing Lives project

This fall, a select number of Langara College students embarked on a project to write the memoirs of local Holocaust survivors, capturing personal stories from the Second World War. The project is called Writing Lives: the Holocaust Survivor Memoir Project.

Writing Lives is an eight-month collaboration between Langara’s English and history departments, the Vancouver Holocaust Education Centre (VHEC) and the Azrieli Foundation. In the first half, students learn about the history and impact of the Holocaust. In the second half, students are paired with local Holocaust survivors associated with the VHEC.

“Writing Lives provides an opportunity for students to immerse themselves in the history of the Holocaust beyond physical textbooks,” said Rachel Mines, Langara English instructor, and project coordinator. For example, on Nov. 9, students commemorated Kristallnacht (The Night of Broken Glass) by lighting candles in memory of the violent anti-Jewish events that took place on Nov. 9 and 10, 1938. The course also regularly features a series of guest speakers from different organizations giving their perspective on the events surrounding the Holocaust.

“I feel grateful for the opportunity to investigate the events and prejudices that served as a catalyst for the Holocaust. With the help of survivors, professors, librarians and fellow students, I am learning that individuals, communities and organizations all have agency when it comes to fighting racism, and how we can work together to prevent such tragedies in the future,” said Lucille Welburn, a peace and conflict studies student who is taking the course.

Robin Macqueen, a Langara instructor and chair of the health sciences division, is auditing the course out of personal interest. He said: “This is a fantastic opportunity to engage with and honor people who survived a time of unimaginable prejudice. I’m getting a lot out of the course, and enjoy being a student again.”

For the VHEC, survivor testimonies are seen as a useful and powerful method for teaching about the Holocaust.

“Holocaust testimony provides a connection with people, culture, persecution and survival,” said Ilona Shulman Sparr, education director for the VHEC. “Eyewitness testimonies have proven to be a powerful and effective teaching tool, which affords a personal connection to the events of the Holocaust as we hear survivors’ accounts of their experiences. Testimonies provide a way for students to connect with survivors’ stories and gain an understanding of events that other sources can’t give them.”

This spring, students will be matched with Holocaust survivors to write their memoirs. The memoirs will be archived at the Azrieli Foundation and the VHEC, with a possibility of being published for public awareness.

The aftermath of war

One of the displays in the exhibit Canada Responds to the Holocaust, 1944-1945, at the Vancouver Holocaust Education Centre until March 31. (photo by Cynthia Ramsay)

Canada Responds to the Holocaust, 1944-1945, opened on Oct. 16. The exhibit, said Nina Krieger, executive director of the Vancouver Holocaust Education Centre, at the event, “is the first major project of its kind, examining the encounters between Canadians and survivors of the Holocaust and the evidence of Nazi crimes at the end of the Second World War and its immediate aftermath.”

The VHEC commissioned the original research and writing under the direction of Prof. Richard Menkis and Ronnie Tessler, which includes a companion school program. “Students and other visitors will engage with a number of media elements in the exhibit,” said Krieger, giving the example of a tablet with survivor testimony, various interviews and other audio and video material.

The centre also commissioned a comic book by Colin Upton to accompany the exhibition, called Kicking at the Darkness, which will be given to every student participating in the school program, and is available to others for a suggested donation of $5.

Krieger thanked contributors and funders of the exhibition. She then introduced Menkis, an associate professor in the department of history at the University of British Columbia, and Tessler, a documentary photographer and a project consultant and editor for cultural arts groups, who also happened to be the first executive director of the VHEC, in 1990.

“Canada Responds to the Holocaust is a challenging exhibition,” began Menkis. “And it’s challenging, I think, for two reasons. First of all, because liberation is a complex phenomenon. Superficially, one might think, with liberation, of being free and being happy but, in fact, in the words of one of the Dutch survivors, it was, ‘not an undiluted joy’; to be free but then to be trying to look for family and the like. This exhibition very much tries to convey how complex liberation is.

“It is a complex phenomenon for three reasons,” he said. It is complex because, as the liberators (the soldiers) were in Europe, they were moving through new locations and coming up with new experiences. As well, liberation is the interaction between groups, each with their own assumptions and lived realties. And, finally, liberation is complex because of the disbelief at what had happened, and the difficulty in communicating what had been witnessed.

In addition to the voices of some of the survivors, the exhibit follows a number of different Canadians across Europe, including army chaplains, notably Samuel Cass. It also follows the First Canadian Army.

“Only three of the Western Allies had field armies on D-Day: the Americans, the British and the Canadians,” said Menkis. “The First Canadian Army was comprised of two corps,” he explained, but, also, “within the Canadian Army, as was the case with other armies, there were a variety of groups, such as Polish units as part of the Canadian Army, and there were Canadian units who were in, for example, the British army, which is why they are going to figure in Bergen-Belsen.”

The exhibit follows journalists, especially Matthew Halton, but also other CBC and Radio Canada journalists. “Moreover, we look at and follow the reactions of official war artists, official photographers and film crews and, finally, for the postwar period, we look at international agencies, such as the United Nations relief organization and the American Joint Distribution Committee,” said Menkis.

Using maps, archival photographs, news footage and video clips of interviews, Menkis touched on the highlights of the exhibit. He spoke of survivors coming out of hiding, of Canadians’ arrival at Vught, in the Netherlands, a camp that had been abandoned – the cover of Upton’s comic book is of this encounter – and Canadians’ reactions at Westerbork transit camp, also in the Netherlands. While outwardly appearing more well than other survivors, the 900 prisoners at Westerbork had experienced continual fear of being on one of the weekly deportations to an extermination camp.

A number of Canadian soldiers had been at Bergen-Belsen before they arrived at Westerbork, explained Menkis. “The effect of Bergen-Belsen was searing, and it affected, in some complicated ways, how the soldiers and others would view Westerbork,” he said, before sharing a quote from survivors Walter and Sara Lenz: “Shortly after the Canadians arrived it became clear that something was bothering them. They asked a number of questions that made little sense to us at the time, Why were we so well fed? Why were we not sickly, on the verge of death?

“In fact, as cruel as it may sound now, I had the feeling that our liberators were in a sense let down, for as we soon learned, they had steeled themselves for … another Bergen-Belsen.”

Noting that this was not just a view expressed years later, Menkis presented an excerpt of a letter Cass wrote to his wife on April 24, 1945: “I spent a good part of the day with our people [Canadians] at Camp Westerbork.… Everything looks so good on the surface…. With the papers full of the cannibalism of Belsen, it is almost a shock to find a camp where the survivors are all well and the physical surroundings good. But you can’t see the fear that people lived through every moment of their existence, nor can you see the 110,000 Jews who were herded like cattle on the transports.…”

While some people believed that things could return to the way they were before the war, that was not possible. A number of Jews felt they could not stay in Europe; they saw it as a graveyard, with no future. Many Jews looked to Palestine, but not everyone agreed with that. Menkis gave the example of Vancouver aid worker Lottie Levinson, who saw nationalism as the cause of what had happened and couldn’t understand why others would see Zionism as the resolution of the issue. “So, different approaches to what Jewish life would be,” said Menkis.

In the last part of his presentation, Menkis screened a video clip from an interview with war artist Alex Colville, which included some of the images he had drawn at Bergen-Belsen. Menkis also played an audio clip of an interview with Maj.-Gen. Georges Vanier, who went to Buchenwald shortly after its liberation with a group of U.S. congressmen. In his remarks, Vanier – one of the few Canadians who advocated for the acceptance of refugees before the war broke out – specifically referenced Jews as being victims, whereas most reports did not.

Rather than simplify this complex story, Menkis said that he and Tessler “chose to keep as many voices and perspectives as possible. Some of them may be uncomfortable to hear or see, but we wanted to do justice to the bewildering and poignant encounters of the time.”

When Tessler took to the podium, she explained, “The inspiration for Canada Responds to the Holocaust, 1944-1945, dates back to 2005, the 60th anniversary year of V-E Day, Victory in Europe Day. For that commemoration, Richard and I developed a CD for the Vancouver Holocaust Education Centre that teachers could use in one classroom session. Compact and tightly constructed, the themes were presented in short, crisp slides characteristic of PowerPoint presentations.

“The CD was a multi-media production – which the exhibition has retained. Along with text in point form, we included photographs, excerpts of articles, newsreels, eyewitness testimonies and art by Canada’s official war artists. Since that time, the 70th anniversary of the Second World War has passed and new research has been published, allowing us to expand and enrich the information that was in the PowerPoint.”

Many steps were required to “keep this complex story coherent,” said Tessler.

“The exhibition began with a year of research in archives across Canada, the Netherlands, Israel, the United States and Britain, and with locating the support material,” she said. “We were fortunate in this phase to have a good working relationship with several researchers and archives in the Netherlands. On the home front, we had access to the VHEC collections, and the assistance of a student intern.

“The next step was to arrange this mass of material into an easily readable and chronological narrative. In whittling down the accumulated information, it was essential not to lose sight of the historical overview. By including testimonies and other media, we could add individual, and sometimes opposing, perspectives on the events being portrayed. By adding photographs, the viewer gains a sense of place and time.

“The exhibition format also allowed us to display material objects,” she said. “For example, the Shalom Branch of the Royal Canadian Legion loaned the V-E Day edition of the Maple Leaf, a newspaper printed for the Canadian Forces, with the word ‘Kaput’ covering the front page. Dr. E.J. Sheppard of Victoria, one of the first soldiers through the gates of Westerbork transit camp in the Netherlands, loaned his battle uniform, pocket diary and a topographical map he carried in his tank that day.

“One of the most symbolic and touching objects in the exhibition is the yellow Jood star a newly liberated Jewish prisoner insisted on giving Sheppard in gratitude.

Another moment that gives pause is witnessing the large number of letters reproduced on a pillar in the gallery. Written by individuals and organizations seeking friends and relatives, they are but a smattering of the letters existing in just one archive in Montreal.”

The exhibit also includes “an antisemitic pamphlet printed in the Netherlands, and a 1943 poster ordering those with Jewish blood where, and when, to register with the authorities in The Hague … one of the most haunting objects in the exhibition is a facsimile notebook containing the weekly lists of deportees from Westerbork in the Netherlands to extermination camps in Poland: 100,657 people between July 1942 and September 1944 were, in most cases, sent to their deaths.”

Tessler thanked the many people who helped bring the exhibition to fruition, including Upton, who created the 24-page Kicking at the Darkness with the input of students in Menkis’ UBC course on Jewish identities in graphic narratives, and Canadian war historian Mark Celinscak, on whose research the section on the liberation of Bergen-Belsen concentration camp was based. She also thanked all the VHEC staff and Public, the design studio that designed the exhibition.

Canada Responds to the Holocaust, 1944-45, is at the VHEC until March 31.

Part of Operation Overlord

Bernard Jackson joined the British Royal Air Force Volunteer Reserve in 1941, and landed on a Normandy beach on “D-Day plus one”: June 7, 1944. (photo by Shula Klinger)

Bernard Jackson joined the British Royal Air Force Volunteer Reserve in 1941. The Second World War was in its second year and the Luftwaffe was bombing the centre of London. With Erwin Rommel’s army on the march toward Alexandria, Jackson was equipped and trained for desert warfare in North Africa. The RAF’s plans changed, however, and Jackson was sent to Portsmouth to board a ship bound for France, as part of Operation Overlord. He landed on a Normandy beach on “D-Day plus one,” he said: June 7, 1944. Seventy years after the end of the war, in 2015, Jackson was awarded France’s Légion d’Honneur.

Jackson took an active role in the war, right from the first bombings during the Blitz. “Young as I was,” he said, he was a firewatcher on the rooftops near his workplace in Charing Cross, in central London. Gazing at the sky, a teenage Jackson observed “the RAF and the Germans fighting overhead. It was very interesting.”

With battle raging in the skies, below ground was a different story. “Most people went down into the subway. Everyone was friendly, they found things to do,” he said.

Jackson’s youthful fascination with the tools of the trade is still apparent. “We used stirrup pumps to put fires out, with water from a bucket. They were so ingenious. I often wondered what happened to those stirrup pumps.” He offered a useful tip: sand is actually more effective than water at putting out fires.

Jackson described civilian office workers picking their way through the flames, broken glass and shattered buildings after another nighttime bombing raid. Londoners must have been shocked, going to bed with an intact city and getting up amidst smoking ruins. “People get used to anything,” he said, speaking with the wisdom of experience.

Jackson’s vignettes of wartime military life are varied. Prior to D-Day, he was attached to the Navy for combined operations training, on a destroyer. He spoke enthusiastically about this 10-day period off the coast of England. He also served in the RAF Regiment, guarding airfields and anti-aircraft guns, in the event of enemy fire.

Recalling his June 7 arrival at Arromanches, Jackson described a “choppy” crossing. He saw “German soldiers, British wounded…. As far as the eye could see, there were tanks, landing craft, ships and battleships, and they’re firing over our heads. An incredible scene.”

Obstacles had been cleared from the beach by that point – the enemy had littered the beach with mines and “hedgehogs” (large constructions of iron and concrete) to slow down Allied progress, but the psychological impact of the battle was all too obvious in the men. They were “all grey and bent over, all weary – they were knocked out,” said Jackson. He describes reaching a pillbox (bunker) above the beach, “surrounded by dead German soldiers.” By the end of the landings, 156,000 men had been brought across the Channel. After one day of fighting, there were 10,000 casualties and 2,500 dead.

Raised in an observant Jewish home, Jackson became a bar mitzvah at a synagogue on Menetti Street, near Charing Cross. He was glad to find two other Jewish boys in his unit of more than 100 men. His stories, which are peppered with local details, often refer to their “mischief.”

Bernard Jackson (photo from Bernard Jackson) — Bernard Jackson *(photo from Bernard Jackson)*

Jackson recalled with a laugh, “never mind [Bernard] Montgomery [who forbade fraternization with locals], we’re living eight to a tent! I said to two or three of the boys, ‘France is known for its cheese, let’s see if we can get a decent meal.’” Off they went to the village of Arromanches, where they found a café managed by “Madame, on a high chair like a throne.” Having explained in “doggerel French” that they were hungry, the boys were served an omelette with crunchy bread, a delicious treat that was paid for with scrip, the money printed for servicemen to use overseas.

Having managed to wangle the use of a truck once a week, the lads went on excursions together, said Jackson. “Being the boys that we were, we wanted to go and look at a château, and we found one! So, we were walking up the path to the château and saw a big horse in a field. It was the summer, and it was an apple orchard. There’d been fighting through the orchard, so the apples were on the ground; it was awful, there was a plague of flies. We saw the horse go into the forest. It trod on a land mine. Blew itself up. We turned around and went back.”

Jackson also described the accommodations made by troops, who slept in muddy ditches, with no bathing facilities. They used dissected gasoline cans as washbasins; the water was contaminated with arsenic, which gave the men impetigo. Even with proper medical care, this condition is extremely painful – and these boys had no antibiotics.

In spite of the immense hunger and hardship, Jackson spoke of the warm hospitality of locals in the months after the war. While his unit was stationed in Louvain, just outside Brussels, they were “parked in a field for a good while.” He recalled an impromptu but hectic social scene, which led to numerous interesting conversations.

“Us three Jewish boys managed to pal up with a husband and wife who owned an apartment block. They rented out rooms. This Belgian couple had hidden in their rooftop attic a Jewish couple, husband and wife, for two years. Quite a few air force fellas used to go there.”

The end of the story is bittersweet. “There was also a Jewish doctor and his wife, they had a beautiful girl, 18 or 20, who’d been in a concentration camp,” he said. “One of the boys proposed to this girl and they were going to marry, but she died very suddenly. She had picked up something in the camp.”

Jackson spoke animatedly of the war machinery that made the landing possible. In particular, he recounted how temporary “Mulberry Harbors” allowed Allied troops and vehicles to land in occupied France when all of the ports were held by enemy forces. When he drove back to the scene in his brand new Austin 10, one year later, he was dismayed to find the pride of British engineering “in bits, laying all over the beach. It’s buried in the sand, all rusty. It’s a disgrace.”

The trip was worth it nonetheless, he qualified. He and his pals attended a French celebration to mark the end of the war, which he described as “marvelous, marvelous.”

It’s clear from Jackson’s stories that – in his words – he “left home a boy and came back a man.” In any conversation with a storyteller of his calibre, there are many golden moments. It’s as if the air almost crackles with the immediacy of his memories, the descriptions of the grey-faced survivors of the D-Day landing, or his helpful instructions on how to boil water in a discarded German helmet. Quite apart from his resilient spirit and natural leadership, his candor is impressive. Speaking about such events – even 70 years later – can be difficult for many war veterans, not to mention that he actually went back only a year later.

“It’s a traumatic experience in many cases,” he said of why many people do not like to talk about their experiences in the war, or go back to where it took place. “I never talked about it to my children because, you see, my generation came out of the war saying there’ll never be another war after this one.” In other words, the information may have seemed redundant. But, Jackson added, “Look where we are today. It’s something in the human psyche. It’s greed. It’s power politics.”

Speaking to Jackson is a tremendous privilege; his vignettes of wartime – and postwar – Europe reveal a society in turmoil, where looting was common. He offered accounts of Russian dancing and vodka, gunfire and generosity, stolen yachts and black market cigarettes, hardship and hospitality.

Jackson is an astute observer of humankind and its many failings. But, as well as the stark and troubling stories, he has tales of compassion, generosity and the universal nature of the human experience. “People forget,” he said, “how the French suffered, on top of being occupied. They were short of food, coffee was unheard of, they hadn’t seen it in a long time – they used grass with acorns to give it body. They had no clothes; they stripped the dead for their clothes, even German soldiers, they just stripped off the epaulettes.”

Speaking of the Russian prisoners of war who insisted on sharing their meagre, greasy meals with Jackson and his comrades, he said, “They put dances on for us, someone played the accordion and they did these Russian dances.”

From peasants who could neither read nor write to highly educated ballet dancers or leading aircraft men like himself, Jackson said he realized, “they’re just like you, just like everyone else.”

Shula Klinger is an author, illustrator and journalist living in North Vancouver. Find out more at niftyscissors.com.

Poland’s wartime contradictions

In August, Poland’s right-wing cabinet approved a bill that would criminalize using the phrase “Polish death camp” or “Polish concentration camp,” with punishments including fines or imprisonment.

The bill raises questions about Poland’s role in the Holocaust. It echoes the country’s communist-era stance on the Second World War – that Poland was a victim and heroically saved Jews.

Growing up, I was told the opposite by my family, my Jewish day school and the broader community – that Poland was antisemitic and complicit in the Holocaust.

But recently, I’ve come to believe that both narratives are true. As we approach the High Holy Days and Yizkor, I think it’s worth reflecting on whether we as a community can see Poland’s role in the Holocaust differently.

This summer, I visited Poland for the first time with my sister, and the trip was full of contradictions. For example, we learned that Christian Poles – including our local guide’s grandparents – were sent to concentration camps, too. The Nazis killed two to three million Christian Poles and three million Jewish Poles. In total, Poland lost one-fifth of its prewar population – more than any other European country. But, those numbers represent roughly 10% of the Christian Polish population and 90% of the Jewish Polish population.

At the POLIN Museum in Warsaw, I learned about Zegota, the Council to Aid Jews. The Polish government-in-exile created it to support and fund Jewish resistance in Poland, including the Warsaw Ghetto Uprising; it was the only such organization created by a European government.

At Yad Vashem, Poland has the most Righteous Among the Nations of any country. Yet, it also lost one of the highest percentages of Jews of all European countries.

We found that Holocaust memorials were also inconsistent, dependent on local policies rather than a unified national one. In our baba’s hometown of Wlodawa, the Jewish cemetery is now a park, without a Holocaust memorial, unlike the many memorials around Warsaw, Krakow and the preserved camps. This inconsistency seems to reflect the divisions within Polish society about whether, and how much, Poland took part in the Holocaust.

In our zeyda’s (z”l) hometown of Bilgoraj, we spoke with three people (through our guide) who live near his former house, which was recently torn down to build a shopping mall. One of them, who had the same build and attire as our zeyda, recognized our family name and said that our zeyda’s next-door neighbors were rumored to have hidden Jews (including, possibly, one of our zeyda’s younger sisters). Another neighbor said her mother hid a Jewish man for three days before he fled town, and that Jews and Christians lived in peace before the war. (Our grandparents never expressed that.)

Nearby, a new development claims to recreate the town shtetl, including Isaac Bashevis Singer’s house, a Belarusian-style (not a local-style) synagogue and luxury apartments. We called it “shtetl Disney.” We didn’t see any information on display about why the real shtetl disappeared, and I only hope that no one will want to live in a place that seeks to profit from nostalgia for a lost community. But that, too, depends on how people see their country’s role in that loss.

At the Krakow Jewish Culture Festival, we took a synagogue walking tour with a guide who, like a growing number of Poles, has discovered her own Jewish ancestry since communism ended. (She’s now a Yiddish lecturer at Columbia.) We learned that Polish-Jewish history dates back 1,000 years, since Jews fled the Crusades and got special protection, including freedom of religion, from a series of Polish kings. We also saw “Jewish-style” restaurants run by and for non-Jews, and “shtetl rabbi” statuettes being sold in the Old Town – we felt uncomfortable seeing people exoticize and capitalize on our culture.

We also saw a play, based on a true story, about a Jewish Torontonian with Polish roots who visits Poland for the first time, confronts the history and legacy of the Holocaust and witnesses the country’s “Jewish revival,” led by Jews and Christians. Seeing some of our experience reflected back at us emphasized, for me, that Polishness and Ashkenazi Jewishness are partly intertwined, whether or not we acknowledge it.

Realizing that our family is more Polish than we’d thought was both heartwarming and heartbreaking. On our way to Wlodawa, we bought fresh forest blueberries along a highway, and realized our grandparents would have grown up eating them, rather than discovering them in Vancouver as adults, as we’d assumed. In Wlodawa, the restaurant where we ate lunch could have been our baba’s dining room: the walls were peach, the curtains were lace and doilies covered the tables. In Lublin, flea-market stalls sold porcelain figurines just like the ones in her glass-doored cabinets. Were we in Poland, or at home?

Several times, I’ve wondered what to make of these contradictions.

The Jewish community, coming from collective trauma, can insist that Poland was a perpetrator; the Polish government, wanting to avoid collective reflection or partial responsibility, can insist it was a victim or martyr.

The truth is, some Christian Poles collaborated and killed Jews; some joined the partisans or hid Jews; most did nothing. The country was occupied and partitioned, and no one (Jewish or Christian) knew what was going to happen. There was a death penalty for resisting or hiding Jews. The truth is, societies are messy and heterogeneous, and we can’t make universal statements about them.

My question is, do Jews and Polish society want to perpetuate narratives that deny the differences within Polish society during the Second World War? Or do we want to heal?

If we want healing, I believe both communities need to accept that Poland was both perpetrator and victim, complicit and righteous – much as we may not want to, and much as that may feel difficult or even impossible. If we can accept this paradox, maybe then we can move from our respective pain to some kind of healing.

Tamara Micner is a playwright and journalist from Vancouver who lives in London, England. Her work has appeared in the Globe and Mail, Wall Street Journal and London Review of Books.