O P I N I O N / O P E N L E T T E R
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Last week, there was a flurry of reports in the Lithuanian media about human skeletons and personal effects turning up during routine roadworks at Pročiūnai in the region of Šiauliai (in Jewish history: Shavl). Reports and gory pictures appeared among other places in 15min.lt; Etaplius.lt; Skrastas.lt and Snaujienos.lt. I myself, a concerned resident of Šiauliai, commented on the subject on my own blog (here and here). Various articles published contained theorizations about the buried here being victims of Soviet crimes or even equally of Nazi and Soviet crimes.
Monday 13 July. It is probably correct to say that the international scandal was set alight when the “routine” BNS (Baltic News Service) report appeared in English in the Lithuania Tribune (amalgamated with English Delfi). The archaeologist placed in charge by the local government of the investigation of the human remains, Audronė Šapaitė, is quoted in the article as presenting the following certain conclusions. Excerpts follow:
LONDON—The same London-based European cemetery-preservation group that allegedly takes money (for supervision fees) for “supervising” cemetery “conversions” in Eastern Europe forbidden by other rabbinical authorities, today issued a triumphant press release (image below) about its “rescue” of a provincial mass grave site uncovered during routine roadworks in northern Lithuania, near Šiauliai (Yiddish Shavl). The group is the CPJCE (Committee for the Preservation of Jewish Cemeteries in Europe), which was recently received by the prime minister of Lithuania upon its agreeing to a convention center in the middle of Vilna’s old Jewish cemetery, with no reference to any of the local rabbis or to universal decency on the question of what is appropriate in an old cemetery.
Back in May, the story broke about an electrical station on an uninhabited hillside by a highway here in the Lithuanian capital, Vilnius, being made out of pilfered old Jewish gravestones. It quickly spread to the international press, including London’s Daily Mail. The city’s recently elected mayor, Remigijus Šimašius reacted with lightning speed, getting the city’s sign-making maestros to create and mount a handsome solid-metal smartly round-edged bilingual sign condemning the “example of Soviet barbarism” and promising the rapid removal of the stones to a place of dignity where they will form part of a memorial. A PR disaster was spun into a rapid reaction force’s PR triumph against discrimination that could only do our great city proud.
Leffond, France, 5 July 2015
Hon. Remigijus Šimašius, Mayor of Vilnius, Lithuania
Monsieur le Maire,
Congratulations on your election and your determination to develop the cohesion and the attractiveness of the city to be enriched with new facilities and services including a new Conference and Congress Center.
I am a Holocaust survivor. I was born here in Vilnius (Yiddish: Vílne), today’s capital of Lithuania, known forever as the “Jerusalem of Lithuania” for its vibrant Jewish culture, religious and secular, for hundreds of years. Today our post-Holocaust Jewish community is a tiny remnant, just a few thousand people, but we are vibrant, and, as always, a community of many opinions. Once again, a question has arisen that calls for robust discourse.
First, a brief review: In June 2005, Reb Chizkiya Kalmanowitz discovered construction taking place in the Shnipishek Jewish Cemetery in Vilnius. The Shnipishek Cemetery is where the Gaon of Vilna was buried, as was the Ger Tzedek. Even now, the cemetery contains the bodies of the Chayei Adam and the Be’er Hagolah among many others.
To mark the 74th anniversary of one of the iconic events of the Lithuanian Holocaust, the infamous Lietūkis Garage Massacre of 27 June 1941, the Kaunas Jewish Community organized its annual memorial event at the site, last Friday, 26 June 2015. The massacre, carried out by local Lithuanian “patriots” wearing the white armbands of the Lithuanian Activist Front (LAF), butchered dozens of Jewish passers-by at a garage on Kaunas’s Vytautas Avenue, using a variety of execution methods, including clubbing to death with crowbars, and particularly, forcing water from high-pressure hoses into bodily orifices of the victims until they burst. A growing crowd, including women holding up their young children to get the best views, cheered them on.
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Since I became interested in the fate of the Jewish victims of the Holocaust in Latvia, rather late (2009), I never failed to buy books when I visited that country, first and foremost written by Jewish survivors of these terrible times, but, also, some books written by non-Jewish Latvians in order to see how they perceived these tragic events, how they related to the Jewish victims of the Holocaust and how they presented the history of the German occupation and the mass slaughter of more than 95% of the Jewish population of their country (using the figures of Jews on site at the time of the Nazi invasion as the basis for historians’ estimates).
LOS ANGELES—Richard A. Maullin, elected less than a year ago as the chair of the California Independent System Operator (ISO) Board, was lavishly honored here on May 31st by both the Lithuanian ambassador to the United States and the Foreign Minister of Lithuania. The latter, in the tradition of royalty, meticulously placed the Lithuanian Diplomatic Star around the neck of Dr. Maullin, a major American pollster and principal of the LA polling and public policy research firm FM3, often still known by its older name Fairbank, Maslin, Maullin, Metz & Associates.
In January 2012 I became aware of a then-upcoming performance of Carl Orff’s “Carmina Burana” by the Milwaukee Symphony Orchestra. Since I knew that Carl Orff was a Nazi-approved composer, who created this work in 1936, I wrote a letter to Maestro Andreas Delfs and Music Director Edo de Waart, requesting that they place the biography of Orff during the Nazi period in the program, in the interest of enlightenment, transparency, and full disclosure, thereby situating “Carmina Burana” in its historical context for listeners.
Earlier this month, the Ukrainian Youth Association (CYM Great Britain) held a remembrance day at the Tarasivka camp at Weston-on-Trent in Derbyshire. They advertised the event on their website (http://cym.org/uk) and with a poster replete with (ultra)nationalist imagery.
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I would like to make an observation concerning the use of Jewish cemeteries for building projects, as this has come to be a major issue of controversy in Lithuania, and in other nations as well.
I would like to pose a question: Would these building projects be pursued if the cemeteries in question were the resting places of Catholics, Protestant Christians, or other non-Jewish people?
Antisemitism Conferences or Studies = Events guaranteed to exclude any mention of contemporary local antisemitism at the point of production, but will feature excellent glossy brochures on the past and on intolerance in faraway lands
Blizzard = Obfuspeak for when Estonia opts out of Obfuscationist documents and inches away from the expected Baltic positions
The bizarre saga of the Montreal-based Summer Literary Seminars (SLS) “Jewish Lithuania Sutzkever Prize” continues apace with ever-increasing disrespect toward Abraham Sutzkever and his fellow Jewish partisans who helped liberate Lithuania from the Nazis, and ever more political entanglement with current geopolitical instrumentalization of Yiddish and Jewish causes in Eastern Europe in the context of East-West tensions.
VILNIUS–Genocide Center historian Dr. Arūnas Bubnys has posted on Facebook the following comment about this journal’s editor.
Back in 1989 I had become a minister in our Reformed Evangelical Church here in Vilnius. The end of the 1980s in Lithuania had been a particularly pivotal period for church-state relations. The government changed its policy radically. There was a liberalization of religious activities and along with religious revivals came the idea of restitution of church properties that had been nationalized under the communist policies of the Soviet state. In order to bring to realization that idea, and to speed the process of restitution, we as reformed protestants organized a number of open air meetings and worship services on the street in front of historical church buildings in Vilnius and Kaunas, Lithuania’s two major cities.