The European Union has as one of its main tasks the promotion of cordial understanding between the peoples of Europe and, consequently, it must be careful about the history of the continent as it is being taught. One of the reasons for the foundation of the Union was to bring together peoples that were previously enemies, in two world wars and numerous other conflicts.
Medieval Lithuania was a colonial power in Europe stretching from the Baltic to the Black Sea. After the sixteenth-century union with Poland and the eighteenth-century partitions by other European powers that reduced Poland to nothing, Lithuania reemerged as a modern state in the aftermath of World War I based largely on the ethnic boundaries of the Lithuanian population. Then there was the contested region around the capital, Vilnius, the majority of whose population identified themselves as Poles (or Jews, or Belarusians, and others).
Translation from Balsas.lt, Interview of the Week, 26 September — 2 October 2011. PDF of the original available here.
September 23rd is the Day of Remembrance of the Genocide of Lithuanian Jews.
The victims of the Vilna Ghetto liquidated in 1943 are honored on this day.
[Interview by] Julija Kiško
During the war the Nazis essentially exterminated the Jewish community of Lithuania and the unique culture they created. Chairman of the Lithuanian Jewish Community Simon Alperovich shares his thoughts on the past and present.
Assessing the Holocaust
What hasn’t the Lithuanian Government, in your opinion, yet done in assessing the Holocaust and its aftermath? Balsas.lt Week asked S. Alperovich.
The following is the approved text of the speech by Faina Kukliansky at the September 23rd commemoration ceremony at Ponár (Paneriai), the mass murder site near Vilnius where some 70,000 Jews from the city and its surrounding areas, and around 30,000 non-Jews, were murdered by the Nazis and their local partners. A prominent attorney and constitutional specialist, Kukliansky is chairperson of the Vilnius Jewish Community and deputy chairperson of the Jewish Community of Lithuania. The text was translated from the Lithuanian by Geoff Vasil and approved by the author.
In 1994 September 23rd was declared the day of commemoration for Lithuanian Jewish genocide victims, dedicated to honoring the victims. The Vilna Ghetto was liquidated on 23 September 1943 when the last surviving Jewish residents of the Lithuanian capital were murdered or sent to concentration camps abroad.
A usually knowledgeable source has today made available to DefendingHistory.com what purports to be a letter from a prosecutor in Lithuania to Dr. Rachel Margolis in Rechovot dating from spring of 2011. According to the source, who asked not to be identified by name, it is this letter that has been the basis of claims by the current Lithuanian government, and its foreign apologists on Jewish issues, that the case is ‘closed’.
The most recent of journalist Paul Berger’s four meticulously balanced reports in the Forward on Yivo-Lithuania issues (I, II, III, IV) appeared on the paper’s website today. Abraham Foxman, head of the Anti-Defamation League (ADL) and often considered the leading contemporary human rights champion in the struggle against antisemitism and other forms of prejudice, was among those asked by the reporter to comment upon the text of the Lithuanian foreign minister’s address, read out by a local consulate official, to the 22 September audience at a Lithuanian government sponsored concert at Yivo in New York to mark the ‘Vilna Ghetto Experience’. This journal’s editor was also among those asked to comment for the record, and we were asked by the Forward not to publish the text on DefendingHistory.com, a request naturally honored.
O P I N I O N
by Alexander Gogun
After my response[1] to Rossoliński-Liebe[2] appeared on DefendingHistory.com, the discussion unexpectedly changed direction when the editor stepped into the debate[3].
The Yivo concert mounted in memory of the Vilna Ghetto was held on 22 September, a date near the September 23rd anniversary of its liquidation (in 1943). Survivors questioned find it unconscionable that the Yivo evening could not also be utilized as a forum for polite, constructive and appropriate protest at the Lithuanian government’s targeting precisely of Vilna Ghetto survivors (among other Holocaust survivors) for kangaroo ‘war crimes investigations’ that have drawn international protest.
The following is a reprint, with the author’s permission, of his article in London’s Jewish Chronicle this week.
Today is Lithuanian Holocaust Day. This is the day the Vilna Ghetto was “liquidated” in 1943, but is not generally known among Lithuanians. It does not even appear on the Wikipedia list of Lithuanian holidays, although Molotov-Ribbentrop Day, August 23, does. September 23 usually receives a few minutes on the evening news — after it’s over.
NEW YORK—The Leyzer Ran family released this statement, dated 16 September 2011, which appears here in the original PDF format received. To turn pages please use the arrows in the upper left hand corner. Alternatively, the document may be accessed as PDF.
The surviving family members of the late Leyzer Ran, led by his wife Basheva Ran, today released a statement concerning Yivo’s decision to honor the Lithuanian foreign minister in New York in the absence of apologies for the accusations against Jewish partisan heroes, and in the absence of progress on widespread antisemitism including legalized swatikas and Holocaust distortionism. Details and a PDF of the letter are available here.
Iurii Andrukhovych complains in an article published in Gazeta Wyborcza about the sorry state of Polish-Ukrainian relations. He correctly informs readers that in the last ten years Polish-Ukrainian relations, in particular concerning contentious World War II questions, have not improved at all and “if something has changed then perhaps only for the worse”. Yet Andrukhovych’s solution to the problem would be to republish Paweł Smoleński’s collections of essays Pochówek dla rezuna (“Burial of a Butcher”) which, like Andrukhovych in his article, looks for solutions in the revision of stereotypes while ignoring the actual historical causes of current problems.
М Н Е Н И Е
Милан Херсонский
Милан Херсонский
Милан Херсонский, долголетний редактор (1999-2011гг.) газеты «Литовский Иерусалим», выходившей на английском, литовском, русском и идиш языках, обратился в СМИ с Открытым письмом к директору ИВО в Нью-Йорке. М.Херсонский подчеркнул, что выражает собственное мнение, не имеющее отношения к официальному.
С 1979г. до 1999г. он руководил Еврейским народным театром в Литве, который в советское время был единственным любительским театром в СССР. Издание газеты «Литовский Иерусалим» прекратилось в 2011г.
O P I N I O N
by Milan Chersonski
Milan Chersonski
Milan Chersonski (Chersonskij), longtime editor (1999-2011) of Jerusalem of Lithuania, the quadrilingual (English-Lithuanian-Russian-Yiddish) newspaper of the Jewish Community of Lithuania, released to the media today a public letter to the director of Yivo in New York. Mr. Chersonski stressed that the views are his own, and do not reflect any official opinion. From 1979 to 1999, he was director of the Yiddish Folk Theater of Lithuania, which was one of the USSR’s very few Yiddish amateur theater companies. Jerusalem of Lithuania ceased publication in 2011.
The text of Milan Chersonski’s letter follows in English. Translated from Russian by Asya Fruman and approved by Milan Chersonski.
Vilnius, Lithuania, 12 September 2011
Dear Mr. Brent,
I, a World War II refugee, a citizen of the independent Republic of Lithuania, address you as a resident of the city where Yivo, the first and most important academic institute of Yiddish language, literature, culture and history, was founded.
For more than eighty years Yivo was run by the most prominent Yiddish scholars, renowned for their research works as well as for their outstanding organizational skills. They and their successors maintained Yivo’s honor and dignity.
O P I N I O N
by Dovid Katz
When you have loved an institution all your life — and written over decades about its impact on the history of ideas — it becomes a responsibility, even when painful, to try to dissuade it from making a serious error that would put in jeopardy its integrity.
The Lithuanian foreign minister, who has to date not apologized publicly for his widely reported antisemitic outburst in October 2010, has been named by the Yivo Institute for Jewish Research as its ‘guest of honor’ at a concert on 22 September 2011. The remnant Jewish community of Lithuania is small and fragile. Nevertheless it responded robustly, less than a year ago, to the foreign minister’s comments and proceeded to publish its response in English, Lithuanian, Russian and Yiddish.
Yivo’s website enumerates the joint sponsorship for the 22 September 2011 event by ‘the Embassy Series in cooperation with the Lithuanian Consulate and the Lithuanian Delegation to the United Nations’. The event is being held to commemorate the anniversary of the liquidation of the Vilna Ghetto on 23 September 1943.
In 2011 — to mark the 70th anniversary of Hitler’s invasion, and to the chagrin of Holocaust survivors internationally — the Lithuanian government has invested in a series of events honoring the local perpetrators who began to kill Jewish neighbors in dozens of towns before the Germans even arrived (a reading list on the history is available here). The ‘logic’ has been that they were actually rebelling against Soviet rule, though it is not disputed by historians that the Soviets were obviously fleeing the Nazi invasion.
O P I N I O N
by Dovid Katz
There is actually a larger issue, and a constructive lesson, that emerges from Alexander Gogun’s reply to Grzegorz Rossoliński-Liebe’s critique of an earlier article co-authored by Gogun, that had appeared on a Ukrainian nationalist website that tends to glorify various Nazi-collaborationist nationalist groups and underplay or ignore their participation in genocide. Tellingly, that issue does not even relate to differences of opinion on any one point of fact, interpretation or analysis. Historians and academics will naturally disagree and from time to time and hasten to correct each other on this or that detail.
An emotional review[1] written by the PhD candidate Grzegorz Rossoliński-Liebe and published in this journal, is devoted to a popular scientific article written by me in collaboration with Olexandr Vovk. Our text about the presence of Jews in the UPA (Ukrainian Insurgent Army) was written seven years ago and published more than six years ago by the Moscow Jewish magazine Korni (“Roots”)[2]. It was later reproduced on an amateur history website about Ukrainian nationalism.
O P I N I O N by Milan Chersonski
Мне уже доводилось писать о парадоксальной ситуации: 21 сентября 2010 года Сейм Литовской Республики принял постановление объявить 2011 год Годом памяти жертв геноцида евреев Литвы. Ровно через неделю Сейм Литовской Республики объявил тот же 2011 год Годом памяти о сражениях за свободу и великих утрат. Объединение этих двух дат достойно войти в историю как попытка совместить два несовместимых явления – отмечать юбилей так называемого «восстания» Фронта литовцев-активистов и начало уничтожения евреев в Литве при их участии. «Восставшие» участники Фронта литовцев-активистов, не встретив серьезного сопротивления со стороны спешно покидавших Литву Красной армии и советской администрации, обратили свои взоры на главного их «врага» – веками живших в Литве евреев. Continue reading
Aleksander Gogun, a historian at Potsdam University and at Humboldt University
of Berlin, and Aleksander Vovk, are the joint authors of an article, originally published in 2005, that obfuscates the Holocaust and denies the anti-Jewish violence of the Ukrainian nationalists. The article, in Russian, Evrei v bor’be za nezavisimuiu Ukrainu (Jews in the Struggle for an Independent Ukraine), presented in academic format, continues to appear on the nationalist website titled OUN-UPA at http://oun-upa.org.ua.
The article, posted at http://lib.oun-upa.org.ua/gogun/pub07.html, gives the impression that Jews served and fought willingly and enthusiastically in the UPA (Ukrainian Insurgent Army, Ukraїns’ka Povstans’ka Armiia) for an independent Ukrainian state. From the very outset of their article the authors claim that there were no pogroms in Ukraine in 1941, that Ukrainian nationalists never had a negative attitude toward the Jews and that Ukrainians who served in the German police during World War II did not participate in the Holocaust. The authors call all these things “stereotypes of Soviet propaganda” and imply that they never existed or happened.
Review of Timothy Snyder, Bloodlands. Europe Between Hitler and Stalin, Basic Books: New York 2010. This review first appeared in German in H-Soz-u-Kult (online version here; PDF here). This English version and publication in DefendingHistory.com are by authorization of the author and H-Soz-u-Kult, which has kindly supplied the following copyright notice: Copyright © 2011 by H-Net, Clio-online, and the author, all rights reserved. This work may be copied and redistributed for non-commercial, educational purposes, if permission is granted by the author and usage right holders. For permission please contact H-SOZ-U-KULT@H-NET.MSU.EDU.
