MUSEUMS | JEWISH EVENTS ABUSED TO MAKE “KOSHER” HOLOCAUST REVISIONISM | POLITICS OF MEMORY | COLLABORATORS WHITEWASHED
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Mainstream Western media has, it seems, finally begun to “notice a detail” that has been rather inscrutable to the wider public. Ukraine is a country where in 2019, 73.22% of voters chose a Jewish president, Volodymyr Zelensky in the second and final round of voting, a result verily impossible in any of today’s great Western democracies, including the United States and Britain. Indeed a Jewish president whose family boasts proud World War II veterans of the Holocaust-era Red Army’s and the Allies’ struggle against Hitler. That is no “pro-fascist” country. Period, full stop. Having been a regular visitor to Ukraine for a period spanning more than a decade (for Yiddish expeditions and sometimes delightful conferences), I can attest to the open, welcoming, multiethnic and multicultural tolerance and grand humor of this great country’s people.
What is the upshot? That just as elsewhere in pro-Western Eastern Europe, a small but disproportionately powerful coterie of far-right pseudo-patriotic history rewriters, among them highly educated and sophisticated historians, politicians and state apparatchiks, all Holocaust revisionists in their passion to have as national heroes Hitler collaborators, have done so much harm to their own countries. It’s enough to peruse Defending History’s sections on Croatia, Estonia, Hungary, Latvia, Lithuania, Ukraine, and more (see Countries). Incidentally, the motivation of these small, overly influential elites is (mis)guided by two forms of racism: inability to concede their nations’ leaders acted wrongfully during the Holocaust (what country’s history has no dark spots?), and the demented desire for a (supposedly) ethnically pure country (in other words, quiet satisfaction with the results of accomplished ethnic purification).
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VILNIUS—On our National Independence Day today, the 11th of March, approximately two hundred far-right nationalists and their sympathizers marched in the center of Vilnius, the capital of Lithuania, with permission of the city’s and national authorities. The march, following a route of many years’ standing, started at Cathedral Square and ended up in Lukiškės Square. But this year’s gathering was unusually short, taking up less than one hour. The main outlets of the Lithuanian media covered the event, generally obfuscating its far-right character.
What else makes this year’s march different from the marches of the previous years and from the march on February 16th? First, naturally, support for Ukraine, now under a vicious military campaign by Russian military forces, dominated the event. The rally was opened and closed by playing melodies and singing two national anthems: of Lithuania in Lithuanian and of Ukraine in Ukrainian.
Julius Norwilla’s photos at the event
Second, the provocative far-right slogan “Lietuva Lietuviams!” (Lithuania for Lithuanians!) was today used explicitly, featuring beforehand on the Facebook page banner preceding the event, thereby emphasizing the group’s fear of citizens, residents or refugees who are not pure ethnic Lithuanian (perhaps a contradiction to the professed support of Ukraine?). During the march, it was screamed out repeatedly. Defending History’s monitoring and reporting of the far-right marches starting back in 2008. Sometimes the far-right slogan, implying illegitimacy or no human rights for non-ethnic-Lithuanians in Lithuania, is at times reduced to a single chant word: “Lithuania! Lithuania! Lithuania!”
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Antisemitism takes many forms in the twenty-first century. It includes the religion-based, the anti-Israel-based, the globalization-based, the envy-based, and the drunk-violence based — all the way to sophisticated and elegant forms that are so sublimated that it is hard to discern what’s what. In Eastern Europe, some rather exotic forms flourish: hatred of remnant local Jewish communities (who know the truth about the Holocaust-relevant roles played by local nationalists during the Holocaust years of 1941-1944/45) alongside love of rich, distant foreign Jews (who can be charmed right to the high heavens with medals, junkets and photo-ops to help underpin Double Genocide revisionism — and sometimes cover for glorification of local collaborators — as part, naturally, of “Holocaust remembrance” or “commemoration of the victims of equal genocidal regimes”).
Then there is the occasionally encountered East European love of substantial Jewish sacred sites that are suitably far from the center of town (“best place is the forest, you know!”) and provide a fine niche in-season tourism without upsetting the ethnic-purity concocted versions of town-center history that want it to be say pure Ukrainian (Lviv/Lvov/Lemberg), pure Latvian (Riga), or pure Lithuanian (Vilnius/Vilna/Wilno/Vílne).
The hard fought battle to keep the convention center out of the old Vilna Jewish cemetery was won last summer (report in the AJ). It will go down in history as a victory for Lithuania and all the country’s true friends. Now comes Part II.
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Tracking media coverage.
Composer and pianist Michael Levinas, the son (and heir and exclusive legal holder of the moral rights to his father’s works) of French philosopher Emmanuel Levinas, has publicly protested Lithuania’s naming an institute in Kaunas for his father. See his op-ed in Le Figaro (21 Dec. 2021) [in English]) and his interview in Actualité Juive (13 Jan. 2022) [in English]). Initial coverage by JTA (19 Jan.) does not mention Michael Levinas’s protest, but unusually, the protest has been covered in some detail by Lithuanian mainstream media’s Lrt.lt (9 Jan., updated 17 Jan. 2022) which reported on the refusal of the French Embassy in Vilnius to send any representation to the center’s opening ceremony in Dec. 2021. A report also appeared on the website of the official Lithuanian Jewish Community (10 Jan.). However, a second local Kaunas community posting on 12 Jan. was alone cited by the European Jewish Congress website as an uncontroversial news item.
“Question on everybody’s mind”:
Will the Levinas Center leaders, staff, sponsors and visitors politely ask, with dignity, that the city of Kaunas now, in its year as “Capital of European Culture” rapidly remove state-sponsored shrines to the local murderers of Levinas’s family and the other 30,000 Jewish citizens of Kaunas? Or will the Levinas Center become one of the “Useful Jewish Idiot (UJI) addresses” that are used to cover for current Kaunas policies of glorification of Nazi perpetrators, while providing handsome photo-ops, lavish hospitality and generous amenities to visiting foreign Jewish dignitaries who maintain studious silence on current policies of honoring Holocaust collaborators in the public space (in some cases, a very short walk from the new “Levinas Center”).
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Actualité Juive: The city of Kaunas in Lithuania in December inaugurated a center that bears the name of your father, the philosopher Emmanuel Levinas. Why do you oppose that initiative?
Michaël Levinas: During a visit in Paris by the philosopher Viktoras Bachmetjevas, I learned that he wished to create an Emmanuel Levinas Center in Kaunas. I immediately told him of my reservations to the use of his name at the very place where all our family had been murdered during the Holocaust by bullets with the proven complicity of the Lithuanian people. It is an employee of mygrandfather (who was a bookseller) who denounced the family and led the Lithuanian members of the militia to his home. I pointed out the fact that it was common knowledge that my father had on many occasions expressed the solemn vow never again to return to Lithuania and never again to have any contact with that country anymore. On the other hand, I told him that I was not opposed to the fact that, within the setting of a structure dedicated to contemporary philosophy, a section might be created dedicated to the study of Emmanuel Levinas’s work. One year later, I was contacted by the French ambassador in Lithuania, Mrs. Lignières-Counathe, who informed me of the progress of a project of setting up of an Emmanuel Levinas Center. Again, I expressed my reservations, reminding her of my father’s very firm stance and of my moral and intellectual responsibility as exclusive holder of the moral rights pertaining to his work, which are of course correlated with the respect of his name and its use.
Actualité Juive: What happened next?
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Following the publication on FigaroVox of Salomon Malka’s text entitled “Lithuania celebrates the philosopher Emmanuel Levinas” Michael Levinas asked us to publish his reaction to this information. Michaël Levinas, a pianist, is honorary professor at the National Superior Conservatory of Music and Dance in Paris, as well as a member of the Academy of Fine Arts. He is the son of the philosopher Emmanuel Levinas.
It was through an article signed by Salomon Malka in FigaroVox that I was informed of the inauguration of an Emmanuel Levinas center in Kaunas, which took place on December 6 within the setting of the Lithuanian University of Health Sciences. Thus, it is through the press alone that I, as the exclusive holder of the moral rights, and responsible for the use of my father’s name when it concerns his work, learned of this ceremony which honored a major French personality. A noteworthy fact: it was held only in the presence of the Embassy of Israel, and in the absence of the Embassy of France in Lithuania and the Embassy of Lithuania in France, and this, in defiance of the reservations that I had publicly expressed as a son regarding the use of my father’s name, Emmanuel Levinas, in a historically tragic context.
It all strikes outsiders as a kind of bizarre circus macabre of a celebration of those whose first order of business was the butchering of the city’s 30,000 citizens who were Jewish, a celebration of Nazism and the Holocaust. It is a true friend of Kaunas who would now publicly call for the removal of these shameful street names and monuments. And, when folks accept lavish invites, ego-trips and honors in “Capital of European Culture” programs, we only ask that they speak out publicly, with dignity, calling for the removal of public-space state-sponsored shrines to the local “white-armbander” Hitlerists who launched the Lithuanian Holocaust in Kaunas on 23 June 1941, before the first German soldiers arrived. If they do, they acquit themselves with honor. If they don’t and allow their use as “foreign Jews” to further betray the victims of the Holocaust and the simple historic truth, for a mess of lentils, they shall duly go done in the darkest alleys of Jewish and European history as Useful Jewish Idiots (so-called “UJIs”) — at best.
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PARIS—The French Jewish journal Actualité Juive published in its print edition a full-page interview (as PDF) with the eminent French composer and pianist Michaël Levinas, concerning his protest at a new center in Lithuania’s second city, Kaunas (once Kovno, Yiddish Kóvne), being named for his late father, the great French philosopher Emmanuel Levinas (1906-1995). An authorized translation is available. Coinciding with the European Union’s naming of Kaunas as “Capital of European Culture” for 2022 and the city’s refusal to remove even one of the many street names, shrines, plaques and monuments to local Nazi collaborators who helped ensure the massacre of nearly all the city’s Jewish residents in 1941, and who participated in the unleashing of the Holocaust in Lithuania even before the arrival of the first German soldiers in late late 1941, the composer’s powerful moral protest represents a singular voice of justice, reason and moral courage to date.
See also op-ed in Le Figaro
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Levinas Center Media Tracker
The composer’s stance stands in marked contrast with many others, including artists, assorted academics and a wide range of Western wannabees, who are accepting funding, honors, junkets, invites, and photo-ops with “important people” in return for an unspoken assurance of silence in face of the city’s refusal to take down a single shrine to the local perpetrators of the Holocaust.
The following is a PDF of Michaël Levinas’s interview in the print edition of Actualité Juive of 13 January 2022:
Just like each and every other town in Lithuania, Šeduva (Sheduva) has as the most barbarous episode of it history the Lithuanian Holocaust. It is not easy to tell this story. There are many narratives that contradict each other, with many omitted or unclear episodes. The omissions can be partly explained by the current policy of historical memory in Lithuania, as well as by the authority of some organizations that thsemlves took active part in these horrible events. Narratives that are unfavorable to them are denied, downplayed, or classified as “information warfare” (in other words: “Russia”). I have previously written about the difficulty in asssessing assorted narratives here.
The summary version of of the Šeduva Jews’ massacre that I recounted includes these critical dates:
June 25, 1941: The Nazis occupy Šeduva.
July 22, 1941: Šeduva’s Jews are driven into the town’s ghetto established to incarcerate its Jewish citizens.
August 25t, 1941: The city’s 665 Jews are murdered in Liaudiškiai forest. But a few of the Jewish families of volunteers (veterans) of Lithuania’s War of Independence in 1918 are “allowed” to live, under the condition that they abandon their Jewishness and get baptized. The residents of Šeduva and its vicinity observe the public baptism at the church. A couple of weeks later those baptized are driven to Panevėžys and also shot dead, like all their unbaptized brethren who were not “saved by baptism” for having volunteered over two decades earlier to fight in the nation’s War of Independence. The only one who survived was Ms. S. Nolienė, who was hidden by the priest M. Karosas.
JUMP TO MOST RECENT: On 23 Nov. 2021, Vilnius inaugurated a square named for the alleged 1941 Holocaust perpetrator…
YAKOV FAITELSON; LAURENCE WEINBAUM; FAINA KUKLIANSKY & ANDREW BAKER; DOVID KATZ; BRITISH PARLIAMENT MOTION
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The city council of Zedelgem, Belgium decided on December 3rd that the pro-Nazi Latvian “Beehive” monument, commemorating Latvia’s Hitlerist Waffen SS, will be removed. Three years ago, in a somewhat insidious and perverse manner, PR savvy reps of Riga’s “Occupation Museum” convinced the municipal council of Zedelgem in West-Flanders, Belgium, to allow them to unveil a monument honoring their wish for de facto whitewashing and heroizing of the 12,000 Latvian Waffen SS Legionnaires who had been detained in in a British detention camp in that town in 1945/1946. Indeed, the president of the board of directors of the Occupation Museum of Riga – a well-known Holocaust revisionist institution – and members of Dagavas Vanagi (an organization of former Latvian Waffen SS) were present for the monument’s festive launch. That event was primarily covered by the Flemish speaking press without any mention of possible issues, without in fact anybody asking any question of how it might have been possible that a Flemish town had allowed the construction of a monument in honor of former members of the Waffen SS, a Nazist organization whose members swore loyalty to Adolf Hitler, and who fought against the freedom of Belgium, and, in effect, all of Europe.
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Finally, a “feminine government” for Lithuania. Having won the 2020 election, the right-wing parties formed a “feminine” government, led by Prime Minister Ingrida Šimonytė, with liberal Viktorija Čmilytė-Nielsen taking the chair of the Speaker of the Seimas. One could be tempted to see this as a victory for liberalism and feminism in the Baltics, since the Social Democrats, who were in the majority for several terms, would either include no women in their government or at best, entrust to them one or two ministries of lesser importance.
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VILNIUS—The Lithuanian Yiddish Video Archive (LYVA), a Defending History affiliated project, providing hundreds of Yiddish language video interviews in the “Lithuanian lands” (today’s Belarus, Latvia, Lithuania, eastern Ukraine and northeastern Poland), conducted from 1990 to 2020 has just released a Holocaust-history extract from a longer interview, conducted in May 2000 in Šeduva, northern Lithuania, with the town’s last Yiddish speaker, the Christian Lithuanian native of the town, the late Elena Rimdžiūtė. As is evident from the clip, the interviewer, Dovid Katz, was focused on Elena’s Yiddish folksongs, and the Holocaust arises, at first tangentially, when Elena speaks of her friends who are no more.
See DH’s Šeduva section
The clip on Youtube is accompanied by a draft English translation (in the “Description Box”). This remarkable woman’s honesty, integrity, and desire to Just Tell it Straight, makes for a striking contrast with the current Baltic academic establishment’s claptrap about Prague Declarations, equivalence of totalitarian regimes, tale of two Holocausts, and fairy tales about the “uprising against the Soviets” celebrated in Vilnius’s Genocide Museum (recently renamed), and promoted by the state-sponsored Genocide Center and numerous public shrines to local Holocaust murderers of 1941.
Here is Ms. Rimdžiūtė’s genuine Šeduva Yiddish rendition of the beloved song, where a girl explains that she wants neither new clothes from the tailor nor shoes from the shoemaker but expresses her sadness that all the other girls have boys (altered in the final stanza to ‘get married’). The clip is followed by a draft English translation concluding with a transcription of song in Šeduva Yiddish.