[LAST UPDATE]
by Dovid Katz
Compilation of articles, documentaries, videos, and photos. Plus: from the saga of 2008…
See Defending History’s Fania Yocheles Brantsovsky Section
Compilation of articles, documentaries, videos, and photos. Plus: from the saga of 2008…
See Defending History’s Fania Yocheles Brantsovsky Section
“Putin’s criminal and barbaric invasion must be countered to the hilt and we must rally unfettered to the cause of Ukraine’s freedom. But for far-right double-genocider revisionists in the Eastern E.U. to take advantage of it for Holocaust obfuscation is just plain wrong.”
Defending History’s statement on the war in Ukraine
☰
When Ottawa Citizen and The New York Times broke taboo on wartime discussion of East European state-sponsored Holocaust obfuscation
☰
But what is the “Prague Platform”?
◊
Arūnas Bubnys, Holokaustas Lietuvos provincijoje. Vilnius: Margi raštai, 2021
◊
Dar vienas Tarptautinės komisijos okupacinių režimų nusikaltimams Lietuvoje įvertinti leidinys. Lig šiol šios komisijos leistos knygos buvo akademiškos ir skaitytojų vertinamos. Be to, jos būdavo leidžiamos ne tik lietuvių, bet ir anglų kalba. Ši – kitokia. Išleista tik lietuviškai. Jei anksčiau leistose monografijose, be kita ko, būdavo komisijos patvirtintos išvados, tai šioje knygoje tokių išvadų nėra. Kiek teiravausi – komisijos mokslininkai šio leidinio tarpusavyje neaptarinėjo…
Bet apie viską nuo pradžių.
Knygos apimama geografija gana plati. Daugiau ar mažiau minimos 23 apskritys ir 140 miestelių. Tai tikrai daug, bet krinta į akis, kad aprašyti miesteliai pagal apskritis pasiskirstę labai netolygiai. Pvz., Šilutės apskrityje prabėgomis minimos kelios stovyklos ir atskirų žydų likimai, bet nėra aprašyto nė vieno miestelio. Iš Marijampolės apskrities aprašytas tik pačios Marijampolės žydų likimas. Gausiausia miestelių aprašymų iš Šiaulių (15) ir Alytaus (12) apskričių. Suprantama, autorius ir taip atliko didelį darbą – lig šiol neturėjome tokio išsamaus aprašymo. Žudynių geografijos prasme platesnis yra „Holokausto Lietuvoje atlasas“, kuriame paminėtos visos didesnės žudynių vietos. Tačiau tame aprašyme nekeliamas klausimas, kas gi atsitiko su atskirų miestelių žydų bendruomenėmis. Mano nuomone, Bubnio knygoje trūksta paaiškinimo, kodėl viskas taip fragmentiška. Skaitydami apie Šiaulių apskritį, galime rasti vieną iš galimų paaiškinimų:
◊
◊
Clockwise from upper left: Fania is at far left in family photo from 1932 or 1933 in front of her father’s shop on Vilna’s Zavalna St. (today Pylimo in Vilnius); Fania showing visitors the underground bunkers where she lived while fighting the Nazis in the Jewish partisan fort in the forest (now sinking into the ground, Fania’s last wish is that it be restored and preserved for posterity); Fania and fellow partisan veteran Chasia Langbord Shpanerflig sing the partisan hymn at a May 9th memorial; Fania bring honored at a banquet at the residence of the Irish ambassador to Lithuania, HE Dónal Denham in a pushback against state attempts to prosecute and defame her and other veterans of the Jewish partisans with ambassadors from Norway, Austria, France, the UK and other Western nations joining in; Fania in the Vilna Ghetto (1941-1943); with Dovid enjoying looking at some old Vilna Yiddish books together.
Today, May 22nd 2022, is Fania’s 100th. It has been a privilege to know her and work closely with her for some thirty years. A graduate of Vilna’s remarkable secular Yiddish school built by the legendary Sofia Markovna Gurevitsh, she went on to suffer loss of her entire family in the Holocaust. Her own incarceration in the Vilna Ghetto lasted from the Ghetto’s first day to its last, when she escaped to join the Jewish partisans with whom she fought heroically in the forests of Lithuania against the Nazis, based in the wooden underground bunkers at the “Jewish fort” outside Vilnius, which Fania dreams to this day will be restored and preserved for future generations to remember the Holocaust and the Jewish resistance (it is at present literally sinking into the earth). To come together to make this happen would be Fania’s most cherished 100th birthday present. (Alas efforts to date have faded with various organizations’ timidity, but may that now rapidly change!).
For a summary of the story of the Last Jewish Fort, please see Defending History’s report.
Please try to imagine the mental cruelty Holocaust survivor Fania (who lost her entire family, herself survived by joining the anti-Nazi resistance, becoming a hero of the free world) has had to endure from a major state-sponsored commission in an EU member state. This has been covered in a major documentary film (alternate link). See also recent ultranationalists’ defamation of Fania.
see also: BOOKS SECTION
UPDATE OF MAY 2022:
Sylvia Foti’s major new book is widely available in English and Lithuanian, among other languages. QUESTION: Why is the center of Vilnius still blighted by an upgraded plaque & bas-relief (right) and a central boulevard marble slab glorifying Hitler collaborator Jonas Noreika, who masterminded the death of thousands of Jews, and touted his unadulterated hate for Jewish fellow citizens in a prewar book? Why do Western diplomats, and most visiting American, British and Israeli Jewish dignitaries feel obliged to avoid even the most polite critique of these prominent carbuncles on the face of the European Union? Surely, a true friend of Lithuania would want the best for Lithuania and its international stature, even if a small far-right “history rewriting elite” might feel offended.
Kitos Knygos Books published Lithuanian edition of Silvia Foti’s book; she appeared in Vilnius to launch it at the Feb. 2022 Vilnius Book Fair
◊
◊
Arūnas Bubnys’s book The Holocaust in the Lithuanian Provinces (Holokaustas Lietuvos provincijoje, Margi raštai, Vilnius, 2021) is another publication of the International Commission for the Evaluation of the Crimes of the Nazi and Soviet Occupation Regimes in Lithuania (ICECNSORL). Up until now, books published by the Commission were academically written and appreciated by a sophisticated readership. Moreover, they were always published in both Lithuanian and English. This book is different. It is available only in Lithuanian. Previously published monographs would also include Commission-approved conclusions; this book has no such thing. As far as I have been able to ascertain, the Commission’s academics did not discuss the book among themselves before its publication. But let’s start at the beginning.
The book is geographically quite extensive: 23 counties and 140 towns are cited. This is really a lot, but it is also quite obvious that the coverage of towns in different counties is unequal. When it comes to Šilutė county in western Lithuania, for example, several camps and fates of individual Jews are mentioned in passing, but no single town is described. For the Marijampolė county, only the fate of the Jews of Marijampolė itself is presented. Šiauliai xounty (15 towns) and Alytus County (12 towns) are the most extensively covered.
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.
◊
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.
◊
VILNIUS—Two days before tomorrow’s government-sponsored international “academic” conference (on September 10) that glorifies alleged 1941 Holocaust perpetrator Juozas Lukša (without a single paper devoted to the issue of his Kaunas 1941 Holocaust participation), the foreign minister led a high-end Holocaust remembrance ceremony (yesterday, 8 Sept.) bewailing the calamity of the Holocaust and its scale in Lithuania. That ceremony dated the onset of the Lithuanian Holocaust to the first week of September, when the Nazis set up the Vilna Ghetto, and others.
As ever, curious acrobatics seen to be in play in choice of the date to deflect attention from 23 June 1941, the day the barbarity and slaughter were initiated in dozens of Lithuanian towns before arrival of the first German soldiers. June 23rd is the day the Holocaust in Lithuania started according to all Holocaust survivors interviewed over the last thirty years, and it has been particularly painful for them that Vilnius has a street called “June 23rd Street.”
Eyewitness accounts of Lukša’s Kaunas deeds were assembled by Alex Faitelson and Joseph Melamed regarding the Lietukis Garage Massacre in that last week of June 1941. An early day 2011 motion in the British Parliament cited eyewitnesses to his alleged participation in the beheading of Rabbi Zalmen Osovsky in Kaunas, also in June 1941 (for more citations see Defending History’s initial report on the Lithuanian parliament’s decision last year to dedicate 2021 to Lukša’s memory). Last week’s Lukša events have included inauguration of a major new monument with an address by the prime minister.
Statements painfully protesting the Lithuanian parliament’s decision to name 2021 for this infamous alleged participant in the Kaunas atrocities of June 1941 have been issued by Faina Kukliansky, head of the official Jewish Community of Lithuania, jointly with Rabbi Andrew Baker, head of international affairs for the American Jewish Committee in Washington, D.C. The Jewish Community went on (very unusually) to bitterly critique the state-sponsored “Genocide Center” on the glorification of Lukša. Other voices of dismay have come from Dr. Laurence Weinbaum of the World Jewish Congress who edits its prestigious academic j0urnal Israel Journal of Foreign Affairs, and Mr. Yakov Faitelson, who recounts his late father’s being honored for telling the truth by the late Lithuanian president and statesman Algirdas Brazauskas.
22 April 2006. Article in Respublika accuses Dr. Yitzhak Arad, Holocaust survivor, resistance hero, veteran of the Israeli war of independence and long-time director of Yad Vashem, of being a war criminal on the basis of misquoted, decontextualized passages in his own 1979 book, The Partisan. [ADDENDUM of April 2014: One of the chief stone-throwers (final section) is A. Anušauskas, who is today a member of the state’s commission on Nazi and Soviet crimes. In 2006 he was “scientific editor” at the Genocide Center. Since 2008 he has been a member of parliament where he was for some years chair of the Committee on National Security and Defense.]
♦
10 September 2007. Prosecutors in Lithuania confirm that their investigation of Holocaust survivor, anti-Nazi resistance hero and former director of Yad Vashem Dr. Yitzhak Arad, on suspicion of “crimes against humanity” had been initiated in May 2006. The “investigation” was based on an article in the antisemitic daily Respublika (22 April 2006), in which the special prosecutor and head of the Genocide Center are extensively quoted. In June 2006 the daily triumphantly proclaimed that prosecutors were acting on its earlier article. English summary. See below at 25 September 2008 for “conclusion” of the investigation and the 2010 report of the “Lithuanian Human Rights Association” . . . In 2014, ongoing defamation evident from Wikipedia entry.
♦
29 January 2008. Article in the daily Lietuvos aidas that called on prosecutors to investigate Fania Yocheles Brantsovsky and Dr Rachel Margolis. English translation.
6 April 2008. Professor Dov Levin of Jerusalem protests, returning his own earlier award to the president of Lithuania.
30 April 2008. The Embassy of the United States in Lithuania issues a certificate of appreciation, signed by Ambassador John A. Cloud, to Fania Yocheles Brantsovsky; presented by political officer Joseph Boski at a luncheon organized by the Vilnius Yiddish Institute.
◊
VILNIUS—Famed Lithuanian playwright Marius Ivaškevičius interviewed Dovid Katz as his Vilnius apartment on 20 March 2017 as part of the filming for Tzvi Kritzer’s documtentary “The Last Sunday in August” about the slaughter of the Jews of Malát (today: Molėtai) Lithuania. The much more general interview offers sweeping discourse on the Lithuanian Holocaust and its legacies, and sundry difficult related issues. There was a cameo appearance by the film’s producer Tzvi Kritzer. The footage released is unedited but not complete. Unfortunately, the beginning, with Marius’s detailed opening statement and set of questions, is missing from this footage. The documentary, released in 2018, is on youtube.
Yitzhak Arad (originally Rudnitzky), a native of Svintsyán (Švenčionys, Lithuania, some 90 km north of Vilnius) passed away peacefully in Tel Aviv on Thursday. He was laid to rest Friday at Kibbutz Einat near Tel Aviv. His dramatic career included fighting the Nazis as a bold partisan in the forests of Lithuania, fighting with equal heroism in the air and ground forces that won Israel’s war of independence, rising to brigadier general, becoming a major Holocaust scholar and author, serving as director general of Yad Vashem for two decades (1972-1993), and, in the twenty-first century, becoming the first of a series of Holocaust survivors who joined the anti-Nazi resistance to be publicly accused by Lithuanian prosecutors of “war crimes” (with not a shred of evidence) as part of a massive campaign of Holocaust revisionism and inversion emanating from the state and its lavishly sponsored “genocide center” and “red-brown” commission as well and numerous elite operatives in the media, academia and literature.
The Holocaust revisionist who started the campaign against Arad in 2006 (in an infamous interview in the antisemitic Respublika representing the state’s “Genocide Center“) is today the nation’s Minister of Defense (!). It was, it turned out, the opening salvo in a years’ long saga that came to include Dr. Rachel Margolis (1921-2015), Ms. Fania Brantsovsky (1922- ), and other heroes of the anti-Nazi resistance regarded as “war criminals” by the far-right revisionist history units financed by East European states and their centers, professors, press maestros and operatives on an industrial scale.
Arad was the first Jewish partisan veteran to be libeled (in 2006) by kangaroo prosecutions of Lithuania’s “history fixing” units in the effort to revise Holocaust history. One major component of the multilayered effort, epitomized by Lithuania’s state-sponsored “Red-Brown Commission” and its Genocide Research Center, has entailed painting Holocaust victims who survived by joining the resistance as perpetrators and perpetrators (particularly of the atrocities of 1941) as victims. Follow the ins-and-outs in Defending History.
◊
◊
The decision announced by leaders of the three major universities in Lithuania, and of its History Institute, to belatedly break off ties with the antisemitic, ultranationalist, far-right, history-revisionist “Genocide Center,” a state-sponsored institution, is both “better than nothing” and “better late than never.” For over a dozen years now, Defending History has documented the Center’s role in spewing antisemitism, while underpinning ultraright Nazi-sympathetic nationalism and Holocaust obfuscation and denial wrapped up in pseudo-historical research; a similar record has been kept of its obedient showcase of fake history to the outside world, the “Genocide Museum”). The shocking wall of skittish silence on the part of professors, diplomats, and political leaders has been apparent not only within Lithuania, but also from some Holocaust, history and international (particularly American-based) Jewish organizations whose leaders covet the local medals, honors, photo-ops and junkets that give them that certain godlike ego-boost that is only to be had, it seems, east of the former Iron Curtain.
JUMP TO:
Latvia → Belgium
Lithuania → USA
Ukraine → Canada
Ukraine → USA
◊
For years now, Defending History has, on the first of January each year, named the newborn year in honor of Lithuanian Holocaust-era Rescuers, or Righteous of the Nations as they are also known (tsadíkey úmes ho-óylem in Yiddish). In 2020 — Antanas Zubrys and Dr. Matilda Zubrienė; in 2019 — Jonas Paulavičius; in 2018 — Malvina Šokelytė Valeikienė. That is a tradition we hope to resume next year. But 2021, the eightieth anniversary of 1941, calls for something more focused, not least when some governmental bodies have chosen, shockingly, to use the anniversary to glorify the perpetrators rather than commemorate the victims and honor those who helped a neighbor to escape the rapidly closing death vise in the last week of June 1941.
By and large, the 916 Rescuers recognized by Yad Vashem (and a somewhat larger number if those recognized by Lithuanian institutions and assorted survivor families are added) are people who risked their own and their families’ lives to hide (and feed, sustain, care for and guard) a Jew or Jews for an extended period, risking it all for weeks, months or years, until the fall of the Nazi regime at the hands of the USSR — then in alliance with the United States, Great Britain and the other Allies — in July of 1944 (there were no American or British forces in Eastern Europe…). As an old adage, variously attributed, goes: One fascist with an automatic weapon could murder hundreds of trapped innocent civilians in some moments, but to save one person took years of heart-wrenching, inspirationally courageous effort by entire families and networks of incredibly good people. In the Baltics, the courage had to be greater than most other places, because they were regarded as traitors to their own nationalist leaders, not only to the occupying Nazi forces. And frankly, because things are different when much or most of the actual killing is done by willing locals idolized by the nationalists of the day.