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.
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Berl Kagan (Kahan)
Eminent scholar, author, and Holocaust survivor Berl Kagan, often known as Berl Kahn (1908-1993) renowned in his pre-war Lithuania youth as a scholar, lecturer and editor (of the newspaper Dos Vort), worked after the war in New York at the Yivo (Yiddish Scientific Institute, later Yivo Institute for Jewish Research) from 1954, is widely known for his concise encyclopedia of Jewish towns in prewar independent Lithuania, the final volume of the encyclopedia of Yiddish literature plus a volume of addenda, and numerous other works that are regularly consulted in our second decade of the twenty-first century. Fewer people, perhaps, are aware of his much more deeply personal work, A Yid in Vald (A Jew in the Forest), his Holocaust memoir.
While hiding from the Nazis and their local henchmen in the Lithuanian forests, he felt the need to record what he, his wife Raya, and his wife’s sister Nechama had to endure in the Kovno Ghetto and, from 1943, hiding in the barn of the inspirationally courageous peasant Tadas Pocius (known to friends as Tadeush) in Karalgiris village and, later, in the woods outside the Pocius family’s farm. Since there was no paper to write on, Kagan would write in between the lines of a paperback that he carried with him. In 1955, based on these clandestine records, Kagan published A Yid in Vald. After his death, his daughters Ada Kagan and Miriam Kagan Lieber ensured that the book would appear in English translation A Jew in the Woods.
Defending History’s Person of the Year series
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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.
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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.
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.]
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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.
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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.
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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 (1926-2021)
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.
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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.
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Latvia → Belgium
Lithuania → USA
Ukraine → Canada
Ukraine → USA
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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.
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Under the Nazis the Jews had not the right to live. Under the Soviets they had not the right to publicly commemorate the victims of the Holocaust as Jews. In the Baltic States the fate of the Jews during World War II had not only been harsh, it had led to over 95% of their population being killed in front of open pits, in the ghettos, in work details, in camps, by bullets, beatings, hunger, exhaustion through work, or by mere sadistic arbitrary acts of killing.
In the sixties, some Jewish activists living in Latvia, mostly in Riga, became interested in recording the history of the Holocaust in their native country by interviewing survivors and preserving the memory of what happened during these terrible times. They had to act secretly because the Soviet authorities and the KGB frowned upon Soviet citizens who considered themselves Jews as well as Soviet citizens.
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The resolution of the Seimas (Lithuanian parliament) to declare 2021 the “Year of Juozas Lukša” has resulted in heated discussions. They are attentively chronicled by Defending History.
Those who remember the Holocaust and its lessons for history and for life discuss the name Juozas Lukša in conjunction with the LAF (Lithuanian Activist Front) of June and July 1941, including the versions that link him to a barbaric massacre of Jews at the Lietukis Garage in central Kaunas where some seventy innocent Jewish people, caught in the streets, were brutally killed before cheering crowds.
Juozas Lukša looks very similar to one of the murderers in one of the photos (and he was identified by some from a photo of himself after the war). It links him to one of the versions noting that the Garage Massacre was committed largely by prisoners who had been released from a Kaunas jail (we know that Lukša was released from a Kaunas jail). Opponents to those versions claim that Juozas Lukša is innocent and level accusations of slander against those who implicate him. This discussion is not new and there have not really been any new proofs offered on either side since the flare-up of the argument over the last month.
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This is a story of seven Jewish women rescued in Telšiai (Yiddish: Telz). They are: Lija Šapiro (Leye Shapiro), Eta Piker, Nija Miselevič (Niye Miselevich), Maša Richman (Masha Richman), Anna Levi, Zlata Chatimlianskaja (Chatimliansky), and Leja Šif (Leye Shif).
But it is first and foremost a story of “the aftermath”: What happened to the Lithuanian rescuers when the war ended?
Dr. Arūnas Bubnys, chief historian at the state sponsored “Genocide Center” proudly glorifying June 23rd 1941 under the visages of Holocaust perpetrator J. Noreika (left) and ethnic cleansing advocate K. Škirpa in central Vilnius. Photo: DefendingHistory.com
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VILNIUS—The good news is that the press conference at the Seimas (Lithuanian parliament) this morning featuring two members of parliament was in the end a small fringe event by the far right, including a renewed attack on Holocaust survivor and resistance hero Dr. Yitzhak Arad, one of the Jewish partisan veterans defamed and harassed by local prosecutors for some years. The evening event in central Vilnius had a dismal turnout of a few dozen people. Both events were dedicated to the glorification of June 23rd, the day the mass murder, injury, plunder and humiliation of Lithuanian Jewry by local Hitler supporters, most prominently the LAF (“Lithuanian Activist Front”) got underway, in a multitude of locations, most lethally Kaunas, before the arrival of the first German forces. Although it is universally accepted by serious historians that the Soviet Army was fleeing Hitler’s onslaught (Operation Barbarossa, the largest invasion in human history), the local far right continues to spew the narrative that this was actually a “rebellion” that “drove out” the Soviet army. (See Defending History’s coverage of previous years’ events and debates, an introductory reading list on the history, and the new English translation of extensive survivor testimonies.)
VILNIUS—As ever, debates on the Holocaust in Lithuania take on their own drama, a drama never far from the ongoing alleged revisionism by Baltic governments, not least about the outbreak of local violence, plunder and murder of defenseless Jewish citizens by local “patriots” still glorified as “anti-Soviet heroes” for their unleashing of the Holocaust locally in the first days following the launch of Hitler’s attack on the Soviet Union on 22 June 1941. In the Baltics as in (western) Ukraine, thousands of Jews were victimized and killed before the first German soldiers set foot on, or set up their administration in the territories. Far from fleeing some local “rebellion” as mendaciously claimed by state museums and commissions, the Soviet army was fleeing Hitler’s invasion — the largest invasion in human history.
June 2020. I go to buy some food in the supermarket near where I live. Passing by the display-stand of the “Jānis Roze” bookstore featuring its proud new titles I was shocked to see My flight to Japan (Mans lidojums uz Japānu) by Herberts Cukurs (pronounced [tsú-kurs]). The book was just published, not by some private publisher, but by the Latvian Museum of Aviation in Spilve. Description of the new title on the website Janisroze.lv presents Herberts Cukurs as “the aviator, traveler and man of courage.” No mention of his involvement in the Holocaust.
