Podcasts about majdanek

Cette émission est réalisée en partenariat avec le film "Voyage avec mon père" (sortie le 9 avril 2025), réalisé par Julia von Heinz avec Lena Dunham, Stephen Fry, nous a donné envie de partir avec vous à la découverte de la Pologne de 1930 à 1995 !"Petit" synopsis : le film "Voyage avec mon père" retrace l'histoire d'une journaliste new-yorkaise, en 1991 après la chute du mur de Berlin, qui propose à son père, rescapé des camps, un voyage en Pologne, son pays d'origine. Elle cherche à comprendre l'histoire de sa famille, tandis que lui n'a aucune envie de déterrer le passé. Un voyage qui s'annonce compliqué !Toutes les informations sur le film : https://voyage-avec-mon-pere.lefilm.co/ et pour choisir votre séance : https://voyage-avec-mon-pere.lefilm.co/showtimes/?starts_at=1744329600000.Pologne 1930 - 1995Dans les années 1930, la Pologne est une république autoritaire dirigée par le maréchal Józef Piłsudski jusqu'à sa mort en 1935. Son régime a mis en place une forte centralisation du pouvoir, limitant les partis d'opposition, tout en cherchant à maintenir une position indépendante entre l'Allemagne nazie et l'Union soviétique. Mais en 1939, la situation bascule brutalement : le 1er septembre, l'Allemagne nazie envahit la Pologne, suivie le 17 septembre par l'invasion soviétique depuis l'est, conformément au pacte germano-soviétique. Le pays est alors démembré et occupé par les deux puissances.Pendant la Seconde Guerre mondiale, la Pologne subit des pertes humaines et matérielles immenses. Les nazis y organisent l'extermination des Juifs, notamment à Auschwitz, Treblinka et Majdanek, faisant de la Pologne le principal théâtre de la Shoah. Varsovie est détruite à plus de 80 %, notamment après l'insurrection de 1944. Malgré cela, une résistance intérieure intense se développe, tant contre les nazis que contre les Soviétiques. L'Armée de l'Intérieur (Armia Krajowa), fidèle au gouvernement polonais en exil à Londres, tente de libérer le pays avant l'arrivée de l'Armée rouge.À la fin de la guerre, en 1945, l'Union soviétique impose un régime communiste à la Pologne, malgré les engagements de Yalta. La République populaire de Pologne est proclamée, avec un gouvernement dominé par les communistes, sous le contrôle étroit de Moscou. Les décennies suivantes sont marquées par des tensions sociales, des pénuries économiques et une répression politique. En 1956, une première révolte éclate à Poznań, suivie d'un assouplissement temporaire sous Władysław Gomułka.Les années 1970 voient une modernisation économique financée par des emprunts occidentaux, sous la direction d'Edward Gierek, mais cette politique mène à une grave crise financière à la fin de la décennie. En 1980, une série de grèves dans les chantiers navals de Gdańsk donne naissance au syndicat indépendant Solidarność, dirigé par Lech Wałęsa. Ce mouvement de masse devient une force politique majeure, menaçant le pouvoir communiste.En décembre 1981, le général Wojciech Jaruzelski impose l'état de guerre pour réprimer Solidarność, mais le mouvement survit clandestinement. Après des années de pressions internes et internationales, le régime accepte d'ouvrir des négociations. En 1989, les accords de la Table ronde aboutissent à des élections partiellement libres : c'est la fin du régime communiste. Lech Wałęsa est élu président en 1990, symbolisant la transition pacifique vers la démocratie.Dans les années 1990, la Pologne amorce de profondes réformes économiques pour passer à l'économie de marché, non sans difficultés sociales. Elle entame également un rapprochement avec l'Europe occidentale et prépare son intégration future à l'Union européenne et à l'OTAN. Le pays tourne ainsi définitivement la page d'un demi-siècle de domination soviétique.En compagnie de l'historien Georges Mink, grand spécialiste de l'histoire de ce pays, et de Chochana Boukhobza, documentariste et spécialiste des camps de concentration, nous revenons sur toute cette période. Enfin, deux témoins, Chrystel et Jean, ayant fait le même type de voyage que le film, nous aident à vivre l'Histoire presque en direct.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Cette émission est réalisée en partenariat avec le film "Voyage avec mon père" (sortie le 9 avril 2025), réalisé par Julia von Heinz avec Lena Dunham, Stephen Fry, nous a donné envie de partir avec vous à la découverte de la Pologne de 1930 à 1995 !"Petit" synopsis : le film "Voyage avec mon père" retrace l'histoire d'une journaliste new-yorkaise, en 1991 après la chute du mur de Berlin, qui propose à son père, rescapé des camps, un voyage en Pologne, son pays d'origine. Elle cherche à comprendre l'histoire de sa famille, tandis que lui n'a aucune envie de déterrer le passé. Un voyage qui s'annonce compliqué !Toutes les informations sur le film : https://voyage-avec-mon-pere.lefilm.co/ et pour choisir votre séance : https://voyage-avec-mon-pere.lefilm.co/showtimes/?starts_at=1744329600000.Pologne 1930 - 1995Dans les années 1930, la Pologne est une république autoritaire dirigée par le maréchal Józef Piłsudski jusqu'à sa mort en 1935. Son régime a mis en place une forte centralisation du pouvoir, limitant les partis d'opposition, tout en cherchant à maintenir une position indépendante entre l'Allemagne nazie et l'Union soviétique. Mais en 1939, la situation bascule brutalement : le 1er septembre, l'Allemagne nazie envahit la Pologne, suivie le 17 septembre par l'invasion soviétique depuis l'est, conformément au pacte germano-soviétique. Le pays est alors démembré et occupé par les deux puissances.Pendant la Seconde Guerre mondiale, la Pologne subit des pertes humaines et matérielles immenses. Les nazis y organisent l'extermination des Juifs, notamment à Auschwitz, Treblinka et Majdanek, faisant de la Pologne le principal théâtre de la Shoah. Varsovie est détruite à plus de 80 %, notamment après l'insurrection de 1944. Malgré cela, une résistance intérieure intense se développe, tant contre les nazis que contre les Soviétiques. L'Armée de l'Intérieur (Armia Krajowa), fidèle au gouvernement polonais en exil à Londres, tente de libérer le pays avant l'arrivée de l'Armée rouge.À la fin de la guerre, en 1945, l'Union soviétique impose un régime communiste à la Pologne, malgré les engagements de Yalta. La République populaire de Pologne est proclamée, avec un gouvernement dominé par les communistes, sous le contrôle étroit de Moscou. Les décennies suivantes sont marquées par des tensions sociales, des pénuries économiques et une répression politique. En 1956, une première révolte éclate à Poznań, suivie d'un assouplissement temporaire sous Władysław Gomułka.Les années 1970 voient une modernisation économique financée par des emprunts occidentaux, sous la direction d'Edward Gierek, mais cette politique mène à une grave crise financière à la fin de la décennie. En 1980, une série de grèves dans les chantiers navals de Gdańsk donne naissance au syndicat indépendant Solidarność, dirigé par Lech Wałęsa. Ce mouvement de masse devient une force politique majeure, menaçant le pouvoir communiste.En décembre 1981, le général Wojciech Jaruzelski impose l'état de guerre pour réprimer Solidarność, mais le mouvement survit clandestinement. Après des années de pressions internes et internationales, le régime accepte d'ouvrir des négociations. En 1989, les accords de la Table ronde aboutissent à des élections partiellement libres : c'est la fin du régime communiste. Lech Wałęsa est élu président en 1990, symbolisant la transition pacifique vers la démocratie.Dans les années 1990, la Pologne amorce de profondes réformes économiques pour passer à l'économie de marché, non sans difficultés sociales. Elle entame également un rapprochement avec l'Europe occidentale et prépare son intégration future à l'Union européenne et à l'OTAN. Le pays tourne ainsi définitivement la page d'un demi-siècle de domination soviétique.En compagnie de l'historien Georges Mink, grand spécialiste de l'histoire de ce pays, et de Chochana Boukhobza, documentariste et spécialiste des camps de concentration, nous revenons sur toute cette période. Enfin, deux témoins, Chrystel et Jean, ayant fait le même type de voyage que le film, nous aident à vivre l'Histoire presque en direct.Distribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

【聊了什么 The What】 「A Real Pain」是由我们很喜欢的杰西·艾森伯格（Jesse Eisenberg）编剧和导演的一部电影，讲述了两位性格迥异的表兄弟David（由艾森伯格饰演）和Benji（由基兰·卡尔金饰演）为纪念他们已故的祖母而一同前往波兰参加犹太传统之旅的故事。在波兰旅行期间，他们不仅探访祖母童年的家，还参观了华沙犹太区英雄纪念碑和马伊达内克集中营等历史遗迹。 这部电影像是一个隐形的视角，带着我们，跟堂兄弟俩一起走完了波兰黑暗之旅，电影中讨论了人的痛苦，或大或小，都同样真实——不仅是大屠杀的集体创伤，还有每个人无法消解的痛苦。 我们在这集播客聊了这部电影，以及几个女的如何思考和化解痛苦与创伤。 "A Real Pain" is a film written and directed by Jesse Eisenberg (who we kinda have crush on), telling the story of two cousins—David (played by Eisenberg) and Benji (played by Kieran Culkin)—who travel together to Poland on a Jewish heritage tour to honor their late grandmother. During their Polish journey, they visit their grandmother's childhood home and historical sites including the Warsaw Ghetto Heroes Monument and Majdanek concentration camp. The film offers an intimate perspective, following the cousins through Poland's “dark tour.” It explores how pain—whether monumental or mundane—is equally real for those experiencing it, addressing not only the collective trauma of the Holocaust but also each person's unresolvable individual suffering. In this episode, we discuss the film and how we, as women and friends, process and work through pain and trauma. 【买咖啡 Please Support Us】 如果喜欢这期节目并愿意想要给我们买杯咖啡： 海外用户：https://www.patreon.com/cyberpinkfm 海内用户：https://afdian.com/a/cyberpinkfm 商务合作邮箱：cyberpinkfm@gmail.com 商务合作微信：CyberPink2022 If you like our show and want to support us, please consider the following: Those Abroad: https://www.patreon.com/cyberpinkfm Those in China: https://afdian.com/a/cyberpinkfm Business Inquiries Email: cyberpinkfm@gmail.com Business Inquiries WeChat: CyberPink2022 【时间轴 The When】 00:01:00 电影介绍，这俩人演堂兄弟，证明我们在正确的宇宙次元 00:08:43 从一则弹窗广告被启发，到把"黑暗之旅"搬上银幕，这个电影可能是Jesse Eisenberg想了一辈子的故事 00:11:15 聊一聊集中营和火车的那段戏，PTSD，工业化屠杀 00:25:30 如何在巨大的犹太人屠杀的历史创伤中，理解个人的痛苦？从David和Benji中，转向我们对痛苦的理解 00:37:50 痛苦被倾诉后能不能被化解？这部电影是否有给我们一个答案 00:47:51 创伤叙事：国家主义和个人之间的冲突 00:01:00 Film introduction, these two actors playing cousins confirms we're in the right universe 00:08:43 From inspiration via a pop-up ad to bringing a "dark tourism" story to screen—this film may be the story Jesse Eisenberg has wanted to tell his entire life 00:11:15 Discussion of the concentration camp and train scenes, PTSD, and industrialized genocide 00:25:30 How to understand personal pain within the context of the enormous historical trauma of Jewish genocide? Moving from David and Benji toward our own understanding of suffering 00:37:50 Can expressing pain help resolve it? Does the film offer us an answer? 00:47:51 Trauma narratives: conflicts between nationalism and individual experience 【拓展链接 The Links】 傷痛與觀看：淺談「黑暗觀光」──林潤華 Personal Visit to Majdanek Extermination Camp 活出生命的意义 (Chinese Edition) 【疲惫红书 CyberRed】 除了播客以外，疲惫娇娃的几个女的在小红书上开了官方账号，我们会不定期发布【疲惫在读】、【疲惫在看】、【疲惫旅行】、【疲惫Vlog】等等更加轻盈、好玩、实验性质的内容。如果你想知道除了播客以外我们在关注什么，快来小红书评论区和我们互动。 Apart from the podcast, we have set up an official account on Xiaohongshu. We will periodically post content such as “CyberPink Reading,” “CyberPink Watching,” “CyberPink Traveling,” “CyberPink Vlog,” and more. Those are lighter, more fun, and more experimental stuff about our lives. Leave us some comments on Xiaohongshu!

Majdanek Part 1  Derech Poland Trip Part 9

Majdanek Part 2  Derech Poland Trip Part 10

Die Cousins David und Benji waren als Kinder und Jugendliche eng befreundet. Als Erwachsene unternehmen sie eine Gruppenreise nach Polen zum Geburtshaus ihrer Großmutter, die den Holocaust überlebt hatte. Die beiden Männer sind beide von Ängsten geprägt und gehen ganz unterschiedlich damit um: Der schüchterne David nimmt Tabletten, um im normalen Leben auf der Arbeit und in der Familie zu funktionieren und Benji, ja Benji ist ein charmanter, extrovertierter, übergriffiger, zutiefst trauriger und einsamer Mensch. Er bringt alles durcheinander, er ist sowohl eine echte Plage (eben a real pain) als auch eine disruptive Bereicherung für die Menschen in seinem Umfeld.Großer Respekt für Drehbuchautor und Regisseur Jesse Eisenberg, der hier die komplexe Innenwelt zweier jüdischer Jungs aus New York als subtile Tragikomödie erzählt. Beeindruckend schon wie David eingeführt wird: Panisch bombadiert er auf dem Weg zum Flughafen Benji mit Textnachrichten – aus Angst den Flug zu verpassen und aus Angst Benji könnte nicht da sein. Benji aber ist schon lange am Flughafen, vielleicht weil er seine Verzweiflung und Einsamkeit zwischen tausenden Reisenden besser ertragen kann. Sehr guter Film – auch wenn Chopin als Soundtrack nicht jedem gefallen wird. Am Mikrofon direkt nach dem Kino: Johanna und Thomas.

The FCC has published the raw transcript of a 60 Minutes interview with Kamala Harris following Donald Trump’s claims of CBS commiting “election interference.” What’s behind the president’s attack on the network? Also, Kim Masters and Matt Belloni dive into the Emilia Pérez controversy as the film’s director speaks out against his leading actress.      Plus, Masters speaks to Jesse Eisenberg about his Oscar nominated A Real Pain. The film's writer, director, and co-star talks about the challenges of capturing the complicated feelings of the descendents of holocaust survivors while still including humor. They also talk about the special relevance that Majdanek–the concentration camp the two cousins visit in the film–has for Masters.  

Le 27 janvier 1945, des soldats de l'Armée rouge pénètrent dans le complexe d'Auschwitz : Assemblage de camps de travail, de concentration et d'extermination nazi. Plus d'un million de personnes y ont péri, pour la plupart de confession juive, mais aussi des tsiganes, des résistants ou des homosexuels. Le premier camp libéré fut Majdanek, en juillet 1944. La chronologie de la libération va s'étendre sur une période de 9 mois, elle suit l'avancée des troupes alliés. Que savait-on de ces camps avant 44 ? De quelle manière le rapatriement des déportés est organisé ? Le retour dans les pays d'origine va constituer une nouvelle épreuve. Les horreurs sont si difficiles à accepter pour les civils que, parfois, l'opinion publique est tentée de nier les faits. Certains survivants choisissent alors le silence. Comment faire vivre la mémoire quand les témoins directes disparaissent ? Avec nous : Johan Puttemans, coordinateur pédagogique , ASBL Mémoire d'Auschwitz - Fondation Auschwitz. Et Evelyne Guzy, autrice « La Malédiction des Mots » ; éd. Meo. Sujets traités : libération, camps, nazis, silence, mémoire, juifs, extermination, Majdanek, Auschwitz Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

Jesse Eisenberg talks about writing, directing and starring in the film A Real Pain. Eisenberg and Kieran Culkin play cousins who go to Poland on a Jewish Heritage Tour. One of the stops is the Majdanek death camp. He spoke with Terry Gross about questions the film raises. Also, we hear from Pamela Anderson. In the new film, The Last Showgirl, she stars as a veteran Vegas dancer who must face the end of her legendary show. She talked with Tonya Mosley about her big career comeback.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

Jesse Eisenberg talks about writing, directing and starring in the film A Real Pain. Eisenberg and Kieran Culkin play cousins who go to Poland on a Jewish Heritage Tour. One of the stops is the Majdanek death camp. He spoke with Terry Gross about questions the film raises. Also, we hear from Pamela Anderson. In the new film, The Last Showgirl, she stars as a veteran Vegas dancer who must face the end of her legendary show. She talked with Tonya Mosley about her big career comeback.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

Eisenberg's film, A Real Pain, follows two cousins on a Jewish heritage tour of Poland, which includes a stop at the Majdanek death camp. Eisenberg spoke with Terry Gross about tragedy tourism, and his own relationship to Judaism. The "Hebrew school dropout" says the suburban bar mitzvah scene made his 12-year-old stomach turn.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

Eisenberg's film, A Real Pain, follows two cousins on a Jewish heritage tour of Poland, which includes a stop at the Majdanek death camp. Eisenberg spoke with Terry Gross about tragedy tourism, and his own relationship to Judaism. The "Hebrew school dropout" says the suburban bar mitzvah scene made his 12-year-old stomach turn.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

TRIBUTO: HISTORIAS QUE CONSTRUYEN MEMORIA DE LA SHOÁ, CON CECILIA LEVIT – Halina Birnbaum nació en 1929 en Varsovia, Polonia. Cuando tenía 10 años, estalló la guerra y toda su vida se derrumbó ante sus ojos. Junto a sus padres y hermanos fue enviada al Gueto de Varsovia hasta la rebelión del año 1943. Escondidos en el búnker de la calle Mila, fueron apresados y deportados a dos campos de concentración, Majdanek y Auschwitz. Sobrevivió a las Marchas de la Muerte, y en 1947 llegó a Israel bajo el Mandato británico. Hoy, a sus 96 años sigue contando su historia.

Bảo tàng Holocaust LA gần đây đã mở thêm một khu triển lãm mới được lắp đặt trên mái nhà: một toa chở hàng do Đức sản xuất được sử dụng để trục xuất người Do Thái trên khắp châu Âu đến trại tập trung Majdanek ở ngoại ô Lublin, Ba Lan.

TRIBUTO: HISTORIAS QUE CONSTRUYEN MEMORIA DE LA SHOÁ, CON CECILIA LEVIT – Halina Olomucki nació en Varsovia el 24 de noviembre de 1919. A temprana edad demostró talento artístico y sus primeros recuerdos son de ella misma dibujando. Halina tenía 18 años cuando estalló la Segunda Guerra Mundial y fue enviada a la zona oriental del gueto de Varsovia, donde también comenzó a dibujar y pintar inmediatamente. Fue reclutada a trabajos forzados fuera del gueto y pudo sacar al exterior dibujos de la vida cotidiana del gueto, del sufrimiento y la tristeza. Del gueto de Varsovia Olomucki fue deportada a Majdanek, donde la separaron de su madre, que fue enviada a la muerte. Más tarde fue enviada a Auschwitz-Birkenau como prisionera con el número 48652. Algunos de los prisioneros del campo trabajaban en la industria textil, y le encargaron que realizara carteles para los cuarteles nazis. De Auschwitz fue forzada a la Marcha de la Muerte, que comenzó el 18 de enero de 1945. El grupo llegó al campo de Ravensbrück y de allí Halina fue transferida al campo de Neustadt, de donde la liberaron los aliados. Ella regresó a Varsovia después de la guerra y se casó con el arquitecto Boleslan Olomucki. En 1972, emigró a Israel. Halina Olomucki ha seguido pintando toda la vida, y durante la década de los años 60 realizó muchas exposiciones en París y Londres. Actualmente vive en Ashkelon, Israel. Donó sus obras del período del Holocausto y de los dos años siguientes a la colección de arte del Beit Lohamei Haghetaot (Museo de los Combatientes del Gueto). Otros trabajos figuran en la colección del Yad Vashem de Jerusalén, y en colecciones de otros países, incluso en el Musée d'histoire contemporaine y en el Museo de Auschwitz.

When Jewish mathematician Pepi Mehlberg was offered a new identity as Countess Janina Suchodolska in Nazi-occupied Poland, she took that chance and used it - to join the underground resistance, feed thousands of Nazi prisoners every week, and eventually rescue over 10,000 Poles from Majdanek concentration camp. And she was just getting started. Our guests are Elizabeth White and Joanna Sliwa, authors of the new book The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles During the Holocaust. Music featured in this episode provided by: Trialogo, Amanda Setlik Wilson, Kevin MacLeod, Esther Abrami, Myuu, Nico deNapoli, E's Jammy Jams, Adam Aston and Michael Levy. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Holokaust Židov z územia Slovenska je téma, ktorá sa periodicky objavuje v slovenských médiách. Najčastejšie práve v marci: 25. marca 1942 o pol deviatej večer vyrazil z Popradu prvý transport do vyhladzovacieho tábora Auschwitz - do dobytčích vagónov slovenskí gardisti a nemeckí esesáci nahnali 999 židovských dievčat - pre mnohé z nich to bola prvá a zároveň posledná cesta mimo domova. Vrátilo sa ich len pár. Holokaust je už roky predmetom intenzívneho výskumu: na verejnosť sa často dostáva len časť informácií, neraz chýbajú informácie o najnovších výsledkoch výskumu. Náš dnešný hosť pôsobí vo výskume dejín holokaustu Židov z územia Slovenska, ale tiež v medzinárodnom výskume holokaustu už takmer 21 rokov. Tento rozhovor je príležitosťou pozrieť sa práve na najnovší výskum holokaustu. Čo by nám nemalo uniknúť z aktuálneho výskumu? Naša pozornosť je dlhodobo zameraná najmä na Auschwitz: geografia holokaustu je však oveľa širšia: kam všade siahajú dejiny deportácie Židov zo Slovenska? A konkrétnejšie: čo vieme o táboroch Sobibor či Majdanek? Kto bol Dionýz Lénard a čo sa môžeme dozvedieť o tejto tragickej kapitole našich dejín práve cez jeho príbeh? Historička Agáta Šústová Drelová so rozprávala s historikom Jánom Hlavinkom. Dr. Ján Hlavinka je riaditeľom Dokumentačného strediska holokaustu a zároveň vedeckým pracovníkom Historického ústavu Slovenskej akadémie vied. Je takisto členom slovenskej delegácie v International Holocaust Remembrance Alliance (IHRA). Dr. Hlavinka je autorom viacerých monografií a štúdií o holokauste na Slovensku v rokoch 1938 - 1945, konkrétnejšie monografie Dôjsť silou-mocou na Slovensko a informovať...: Dionýz Lénard a jeho útek z koncentračného tábora Majdanek. Ako spoluautor sa podieľal na publikáciách: Spory o biskupa Vojtaššáka, Pracovný a koncentračný tábor v Seredi (v spoluautorstve s Eduardom Nižňanským), Slovenský štát: predstavy a realita (v spoluautorstve s Martinou Fiamovou a Michalom Schvarcom) a Tábor smrti Sobibor (v spoluautorstve s Petrom Salnerom). Najnovšie mu v anglickom preklade vyšla kniha o Dionýzovi Lénardovi: The Man Who Escaped From Majdanek: Dionýz Lénard and His Testimony. – Podporte podcasty denníka SME kúpou prémiového predplatného a užívajte si podcasty bez reklamy na webe SME.sk alebo v mobilnej aplikácii SME.sk. Prémiové predplatné si kúpite na ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠predplatne.sme.sk/podcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – Ak máte pre nás spätnú väzbu, odkaz alebo nápad, napíšte nám na ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠jaroslav.valent@petitpress.sk⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – Všetky podcasty denníka SME nájdete na ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠sme.sk/podcasty⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – Odoberajte aj denný newsletter ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠SME.sk⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ s najdôležitejšími správami na ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠sme.sk/suhrnsme⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ – Ďakujeme, že počúvate podcast Dejiny.See omnystudio.com/listener for privacy information.

World War II and the Holocaust have been the subject of many remarkable stories of resistance and rescue, but The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles during the Holocaust (Simon & Schuster, 2024) is unique. It tells the previously unknown story of “Countess Janina Suchodolska,” a courageous Jewish woman who rescued more than 10,000 Poles imprisoned by Nazi occupiers. Assuming the identity of a Polish aristocrat, Dr. Josephine Janina Mehlberg (born Pepi Spinner) worked as a welfare official, served in the Polish resistance, and persuaded the SS to release thousands from the Majdanek concentration camp. Drawing on Mehlberg's own unpublished memoir, supplemented with prodigious research, Elizabeth B. White and Joanna Sliwa, both historians and Holocaust experts, have reconstructed the story of this remarkable woman. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

World War II and the Holocaust have been the subject of many remarkable stories of resistance and rescue, but The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles during the Holocaust (Simon & Schuster, 2024) is unique. It tells the previously unknown story of “Countess Janina Suchodolska,” a courageous Jewish woman who rescued more than 10,000 Poles imprisoned by Nazi occupiers. Assuming the identity of a Polish aristocrat, Dr. Josephine Janina Mehlberg (born Pepi Spinner) worked as a welfare official, served in the Polish resistance, and persuaded the SS to release thousands from the Majdanek concentration camp. Drawing on Mehlberg's own unpublished memoir, supplemented with prodigious research, Elizabeth B. White and Joanna Sliwa, both historians and Holocaust experts, have reconstructed the story of this remarkable woman. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

World War II and the Holocaust have been the subject of many remarkable stories of resistance and rescue, but The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles during the Holocaust (Simon & Schuster, 2024) is unique. It tells the previously unknown story of “Countess Janina Suchodolska,” a courageous Jewish woman who rescued more than 10,000 Poles imprisoned by Nazi occupiers. Assuming the identity of a Polish aristocrat, Dr. Josephine Janina Mehlberg (born Pepi Spinner) worked as a welfare official, served in the Polish resistance, and persuaded the SS to release thousands from the Majdanek concentration camp. Drawing on Mehlberg's own unpublished memoir, supplemented with prodigious research, Elizabeth B. White and Joanna Sliwa, both historians and Holocaust experts, have reconstructed the story of this remarkable woman. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

World War II and the Holocaust have been the subject of many remarkable stories of resistance and rescue, but The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles during the Holocaust (Simon & Schuster, 2024) is unique. It tells the previously unknown story of “Countess Janina Suchodolska,” a courageous Jewish woman who rescued more than 10,000 Poles imprisoned by Nazi occupiers. Assuming the identity of a Polish aristocrat, Dr. Josephine Janina Mehlberg (born Pepi Spinner) worked as a welfare official, served in the Polish resistance, and persuaded the SS to release thousands from the Majdanek concentration camp. Drawing on Mehlberg's own unpublished memoir, supplemented with prodigious research, Elizabeth B. White and Joanna Sliwa, both historians and Holocaust experts, have reconstructed the story of this remarkable woman. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

World War II and the Holocaust have been the subject of many remarkable stories of resistance and rescue, but The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles during the Holocaust (Simon & Schuster, 2024) is unique. It tells the previously unknown story of “Countess Janina Suchodolska,” a courageous Jewish woman who rescued more than 10,000 Poles imprisoned by Nazi occupiers. Assuming the identity of a Polish aristocrat, Dr. Josephine Janina Mehlberg (born Pepi Spinner) worked as a welfare official, served in the Polish resistance, and persuaded the SS to release thousands from the Majdanek concentration camp. Drawing on Mehlberg's own unpublished memoir, supplemented with prodigious research, Elizabeth B. White and Joanna Sliwa, both historians and Holocaust experts, have reconstructed the story of this remarkable woman. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

World War II and the Holocaust have been the subject of many remarkable stories of resistance and rescue, but The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles during the Holocaust (Simon & Schuster, 2024) is unique. It tells the previously unknown story of “Countess Janina Suchodolska,” a courageous Jewish woman who rescued more than 10,000 Poles imprisoned by Nazi occupiers. Assuming the identity of a Polish aristocrat, Dr. Josephine Janina Mehlberg (born Pepi Spinner) worked as a welfare official, served in the Polish resistance, and persuaded the SS to release thousands from the Majdanek concentration camp. Drawing on Mehlberg's own unpublished memoir, supplemented with prodigious research, Elizabeth B. White and Joanna Sliwa, both historians and Holocaust experts, have reconstructed the story of this remarkable woman. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

World War II and the Holocaust have been the subject of many remarkable stories of resistance and rescue, but The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles during the Holocaust (Simon & Schuster, 2024) is unique. It tells the previously unknown story of “Countess Janina Suchodolska,” a courageous Jewish woman who rescued more than 10,000 Poles imprisoned by Nazi occupiers. Assuming the identity of a Polish aristocrat, Dr. Josephine Janina Mehlberg (born Pepi Spinner) worked as a welfare official, served in the Polish resistance, and persuaded the SS to release thousands from the Majdanek concentration camp. Drawing on Mehlberg's own unpublished memoir, supplemented with prodigious research, Elizabeth B. White and Joanna Sliwa, both historians and Holocaust experts, have reconstructed the story of this remarkable woman. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

World War II and the Holocaust have been the subject of many remarkable stories of resistance and rescue, but The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles during the Holocaust (Simon & Schuster, 2024) is unique. It tells the previously unknown story of “Countess Janina Suchodolska,” a courageous Jewish woman who rescued more than 10,000 Poles imprisoned by Nazi occupiers. Assuming the identity of a Polish aristocrat, Dr. Josephine Janina Mehlberg (born Pepi Spinner) worked as a welfare official, served in the Polish resistance, and persuaded the SS to release thousands from the Majdanek concentration camp. Drawing on Mehlberg's own unpublished memoir, supplemented with prodigious research, Elizabeth B. White and Joanna Sliwa, both historians and Holocaust experts, have reconstructed the story of this remarkable woman. Piotr H. Kosicki is Associate Professor of History at the University of Maryland, College Park. He is the author of Catholics on the Barricades (Yale, 2018) and editor, among others, of Political Exile in the Global Twentieth Century (with Wolfram Kaiser). His most recent writings appeared in The Atlantic and in Foreign Affairs. Learn more about your ad choices. Visit megaphone.fm/adchoices

Show Notes:2:00 Dr. Joanna Sliwa's background4:20 Dr. Elizabeth White's background 5:20 Majdanek concentration camp8:00 1989 - White received the manuscript of Dr. Janina Mehlberg's unpublished memoir from Dr. Arthur Funk10:30 Dr. Janina Mehlberg's humanitarian work in Polish concentration camp during WWII12:20 Mehlberg's alias as Countess Suchodolska13:30 2018 - Dr. Joanna Sliwa began work with Dr. White to research Mehlberg's memoir15:00 reading from The Counterfeit Countess20:00 balance of co-authoring The Counterfeit Countess22:20 research process24:00 surprises from the research 27:45 Countess Karolina Lanckorońska30:30 Saturnina Malm33:30 Dr. Stefania Perzanowska 35:00 view of women's roles during war and instances of persecution 38:00 empathic approach of Mehlberg as a model for today42:00 propoganda46:00 individual ways to address hate49:00 justice51:45 legacy54:30 Sliwa's focus on marginalized groups, including future volume on experiences of older jews before, during and after the Holocaust  Please share your comments and/or questions at stephanie@warfareofartandlaw.comTo hear more episodes, please visit Warfare of Art and Law podcast's website.Music by Toulme.To view rewards for supporting the podcast, please visit Warfare's Patreon page.To leave questions or comments about this or other episodes of the podcast and/or for information about joining the 2ND Saturday discussion on art, culture and justice, please message me at stephanie@warfareofartandlaw.com. Thanks so much for listening!© Stephanie Drawdy [2024]

Collin Rugg on X: "JUST IN: Chaos breaks out in New York City after underground tunnels were discovered under the Chabad Lubavitch World Headquarters in Brooklyn. The incident below reportedly took place to prevent a cement truck from filling the tunnels. According to the Crown Heights Info, the… https://t.co/jHotsUmHKJ" / Xhttps://twitter.com/CollinRugg/status/1744532117298786482?s=20 Xhttps://twitter.com/fawadrehman/status/1744555943034052652?s=20 NASA's Artemis III astronaut moon landing delayed to at least September 2026 | CNNhttps://www.cnn.com/2024/01/09/world/nasa-artemis-moon-landing-delay-scn/index.html NASA Shares Progress Toward Early Artemis Moon Missions with Crew - NASAhttps://www.nasa.gov/news-release/nasa-shares-progress-toward-early-artemis-moon-missions-with-crew/ NASA moon landing delayed until at least 2026 | AP Newshttps://apnews.com/article/nasa-moon-landings-artemis-delay-23e425d490c0c9e65ae774ec2e00f090 Gateway - NASAhttps://www.nasa.gov/mission/gateway/ Karl-Otto Koch - Wikipediahttps://en.wikipedia.org/wiki/Karl-Otto_Koch#Prosecution_and_death Buchenwald concentration camp - Wikipediahttps://en.wikipedia.org/wiki/Buchenwald_concentration_camp Majdanek concentration camp - Wikipediahttps://en.wikipedia.org/wiki/Majdanek_concentration_camp

The Nazi invasion of Poland in 1939 and then the 1941 invasion of Soviet occupied-Poland brought an almost unimaginable scale of suffering to the people of Poland. And yet, in the midst of such terror, there were people who risked their lives to help those targeted for extermination. One of those was a woman posing as a Polish countess. Her real name was Dr. Josephine Janina Mehlberg. She was Jewish AND she was operating in Lublin, Poland – at the heart of the Nazi effort to destroy the Jews. Against all odds, she saved thousands of people. To share this amazing story, the MacArthur Memorial Podcast hosted Dr. Elizabeth “Barry” White one of the authors of The Counterfeit Countess: The Jewish Woman Who Rescued Thousands of Poles During the Holocaust.  Follow us on:Twitter: @MacArthur1880; @AEWilliamsClarkFacebook: @MacArthurMemorialwww.macarthurmemorial.org

Na początku 1943 roku przy torach w Pożogu między Puławami a Lublinem mieszkańcy odnaleźli ciała 6 mężczyzn. Zostali prawdopodobnie przewożeni z Warszawy do obozu na Majdanku. O tamtym wydarzeniu opowiadają ostatni świadkowie bracia Zygmunt i Czesław Zadurowie a także inni mieszkańcy Pożoga. Po wojnie miejsce to było upamiętnione a po 80 latach stanął tam nowy metalowy krzyż. Czy ofiary były więźniami Pawiaka?  Bowiem w tym czasie w ciągu kilku miesięcy przewieziono na Majdanek blisko 4 tys. osób. Jak wyglądały te transporty i jaki był los ludzi, którzy z Pawiaka trafili na Majdanek o tym opowiada Marta Grudzińska, historyk z Państwowego Muzeum na Majdanku.

Mjr. Adam Popiołek był żołnierzem AK i jest ostatnim żyjącym uczestnikiem akcji zatopienia niemieckiego statku Tannenberg pływającego po Wiśle, walczył też z oddziałem Armii Ludowej dowodzonej przez Bolesława Kowalskiego ps. „Cień”. Zatrzymany przez NKWD, trafił na Majdanek i został wcielony do Ludowego Wojska Polskiego. Forsował Odrę, walczył pod Berlinem i dotarł nad Łabę, gdzie spotkał żołnierzy amerykańskich. Po powrocie z wojska groziła mu śmierć ze strony podziemia niepodległościowego za udział w walce w wojsku w ramię z Sowietami. Na początku czerwca obchodził 100 urodziny.

On April 19, 1943 the SS attempted the final liquidation of the Warsaw Ghetto, with the goal of deporting the last Jews of the Ghetto to the gas chambers at Treblinka. Most entered their bunkers and the fighters began firing on the SS who had entered the Ghetto in order to commence the deportation. The SS retreated and their commander Jurgen Stroop resorted to burning down the entire ghetto which eventually crushed the uprising and the survivors were deported to Treblinka and Majdanek.  This episode will attempt to clarify some of these events and explore some of the questions that hindsight affords the luxury of speculating. Was the armed resistance an exercise in futility? Would perhaps more have survived had they not resisted the attempt to deport the last ones to Treblinka?   For sponsorship opportunities about your favorite topics of Jewish history contact Yehuda at:  yehuda@yehudageberer.com   Subscribe To Our Podcast on:  PodBean: https://jsoundbites.podbean.com/ Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

Happy Passover! ‫אַ זיסן און כּשרן פּסח!‬ Happy Passover and thanks to friends, participants, and sponsors of this show: Israel Book Shop (Eli Dovek ז״ל recorded Mar 28 2007) American Association of Jewish Holocaust Survivors of Greater Boston (member and Holocaust survivor Mary Erlich), co-sponsor of Boston's 2023 In-Person and Virtual Community Holocaust Commemoration of Yom HaShoah, Sunday, April 16, 2023, at 2:00PM Eastern. Info and registration here: https://www.jcrcboston.org/event/annual-yom-hashoah-commemoration/ League for Yiddish, New York, NY, (Gitl Schaechter-Viswanath, Chair of the Board) Leah Shporer-Leavitt, Newton, MA, co-host of The Yiddish Voice / דאָס ייִדישע קול Sholem Beinfeld, Cambridge, MA, co-host of The Yiddish Voice / דאָס ייִדישע קול Dovid Braun, Leonia, NJ, co-host of The Yiddish Voice / דאָס ייִדישע קול Yankele Bodo, Tel Aviv, Israel, actor and singer (from 2016) Leser Maimon, Brooklyn, NY, Holocaust survivor and leader of Young Israel of Mill Basin Eli Grodko, New Millford, NJ, friend of the show Boston Workers Circle, Brookline, MA (Yiddish committee member Linda (Libe-Reyzl) Gritz) Hasia Segal ז״ל, late co-host of The Yiddish Voice / דאָס ייִדישע קול (recorded in 2012) Iosif Lakhman ז״ל, late co-host of The Yiddish Voice / דאָס ייִדישע קול (recorded in 2014) Featured speakers: Rabbi Yitzchok-Boruch Teitelbaum, Kiryas Joel, NY, also known as the Pshisker Rebbe, gives a greeting for Pesach and a short and interesting bit of Torah learning. Recorded Chol Hamoed Pesach during the day of Apr 11, 2023. Pinchas Gutter, Toronto, Canada, gives his account of surviving the Warsaw Ghetto Uprising and Majdanek. Previously aired on The Yiddish Voice in 2022. Music: Intro instrumental music: DEM HELFANDS TANTS, an instrumental track from the CD Jeff Warschauer: The Singing Waltz Cantor Moyshe Koussevitsky: Chad Gadyo Cantor Sholom Katz: El Moley Rachamim Norbert Horowitz: Shtil di Nakht Khane Cooper: Shtiler, Shtiler Norbert Horowitz: Farvos Iz Der Himl Geven Nekhtn Loyter Chava Alberstein: Zog Nit Keynmol, words by Hirsh Glick, music by Dimitri Pokrass Podcast release date: April 11, 2023 Air Date: April 12, 2023

När Leon är 12 år byggs en hög mur runt hans kvarter hemma i Warszawa. Nazityskland har ockuperat delar av Polen och startat andra världskriget. Och de stänger in judarna i getton. Hör alla avsnitten i Sveriges Radio Play. Leon är påhittig och lyckas smita ut ur gettot för att hämta mat åt sin hungriga familj. Matrundorna pågår i nästan två år. Men en dag stoppas han av SS-män som tvångsförflyttar arbetsdugliga pojkar till koncentrationslägret Majdanek. I ett annat getto, i staden Lodz tvingas 12-åriga Ester att sy uniformer åt den tyska krigsmakten. Hon har sett hur nazisterna väljer sina offer och är livrädd att familjen ska splittras.Leon och Ester kommer så småningom att mötas och bli kära. Under många år undviker de att prata om sina fruktansvärda upplevelser. Men när deras barnbarn Naomi ska göra ett specialarbete på gymnasiet börjar de trevande berätta om vad de varit med om under kriget. Och hon spelar in. Medverkande:Ester Rytz, överlevande från Lodz i Polen.Leon Rytz, överlevande från Warszawa i Polen.Naomi Rytz, barnbarn till Ester och Leon Rytz.Karin Kvist Geverts, docent i historia och specialiserad på Förintelsen.Stéphane Bruchfeld, idéhistoriker och medförfattare till boken ”Om detta må ni berätta”.Delar av ljudet i detta avsnitt kommer från USC Shoah Foundation Visual History Archive, Stina & Dabrowski tv, Ola Hemströms intervju för Sveriges Radio, samt från en intervju barnbarnet Naomi Rytz gjort med Leon och Ester.I vår research har vi bland annat läst boken "Vad dina ögon såg" av Snezana Bozinovska.Reporter: Ida Lundqvist.Producent: Rosa Fernandez.Research och faktagranskning: Andres Kriisa och Anders Blomqvist.Produktionsår: 2023

In der NS Zeit wurden Millionen Menschen systematisch in Gaskammern oder durch unmenschliche Arbeitsbedingungen in den Konzentrationslagern ermordet. Um den Massenmord im industriellen Maßstab durchzuführen, wurden unteranderem in den Konzentrationslagern Ausschwitz und Majdanek Krematorien eingesetzt, in denen die Leichen im Akkord verbrannt wurden. Leiter der Verbrennungsanlagen war Ehrich Mußfeld, der so grausam und gewissenslos war, dass dieser selbst unter Verbrechern hervorsticht. Mußfeldt sorgte für die reibungslose Beseitigung von mehreren Hunderttausend Leichen und war ein integraler Bestandteil der nationalsozialistischen Tötungsmaschinerie. Doch auch an den noch lebenden Personen vergriff er sich, und tötete sowie misshandelte unzählige Häftlinge auf besonders grausame Art und Weise. In diesem Video geht es um die grausamen Verbrechen von Erich Mußfeldt und der nach dem Krieg stattgefundenen Anklage sowie Bestrafung dieses Verbrechers.

m Konzentrationslager Majdanek waren schätzungsweise 170000 Menschen inhaftiert von denen rund 80000 ums Leben kamen. In den 3 Jahren des Bestehens wurde das Lager zeitweise auch als Vernichtungslager eingesetzt, in dem die Häftlinge systematisch durch Gaskammern oder Massenerschießungen ermordet wurden. Unter den Insassen galt Hermine Braunsteiner als die grausamste und brutalste Aufseherin, welche eine Vorliebe dafür hatte, Häftlinge mit eisenbeschlagenen Stiefeln zu Tode zu treten und dafür den Spitznamen trampelnde Stute oder trampelnde Bestie von Majdanek verliehen bekam. Braunsteiner war für unzählige Morde und Misshandlungen an den Gefangenen verantwortlich, schlug sogar dutzende Kinder zu Tode oder schickte diese direkt in die Gaskammer und war allgemein an der Selektierung von zehntausenden Menschen beteiligt. In diesem Video geht es um die grausamen Verbrechen von Hermine Braunsteiner und der nach dem Krieg stattgefundenen Anklage sowie Bestrafung dieser Verbrecherin.

El 3 de noviembre de 1943, se produce la mayor matanza de personas en un solo día (en Europa) durante la II Guerra Mundial; en los campos de Majdanek, Belsec y Poniatowa, se ejecutan a 47.000 personas. Los testimonios son de una dureza cruel, y superan las imágenes que todos podemos tener respecto al Holocausto. Repasaremos esta terrible historia con Pedro Villanueva, politólogo e investigador. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

In 1942 komt er een moorddadige nieuwe stap in het kampsysteem. Veel gevangenen stierven al in 1940-1941. De volgende stap in de geschiedenis van de genocide die plaats vond is dat er mensen werden opgepakt in heel Europa die naar de kampen werden gebracht om daar vermoord te worden.In deze aflevering kijken wij naar twee belangrijke thema's:1. De eerste is de handtekening die deze moordpartij in gang zou zetten. De Wannsee conferentie is één van de dodelijkste vergaderingen in de geschiedenis. Wat werd hier besproken en wat werd er daarna mee gedaan?2. De concurrentie tussen twee verschillende groepen binnen de SS. Globicnik zijn kampen zouden staan voor enkel massamoorden. Auschwitz en Majdanek zouden het concentratiekamp idee combineren met de moorden. Hoe verliep deze strijd?Daarnaast zoomen we in op de uitbouw van Auschwitz.PremiumIn onze De Geschiedenisreis Premium bieden wij jou leuke extra's als bonus afleveringen, miniseries, een Q&A podcast, korte recaps van alle serie-afleveringen en 4 afleveringen van ‘t Kwartiertje per maand!Klik hier om bij De Geschiedenisreis Premium te komen!FacebookWord lid van de Geschiedenisreis Facebookgroep , waar wij jouw kennis testen met leuke interacties,  jouw mening vragen over de inhoud van onze podcast en je kunt discussiëren/vragen stellen over geschiedenis met andere liefhebbers!Social mediaVind ons op de volgende social-media kanalen:- Instagram: Hier delen we informatie over onze podcast, achtergrond informatie en aankomende onderwerpen.- TikTok: Korte documentaires ondersteund met film of beeldmateriaal!Mocht je wel geïnteresseerd zijn in het steunen van onze podcast maar niet zozeer in de Premium voordelen dan is een donatie via de Support the Show knop altijd een optie. Support the showHelp ons een handje!.Als je ons wilt helpen en onze podcast mogelijk wilt blijven maken voor de toekomst, kan dat via de link hieronder:.Klik hier om naar de Buzzsprout-website te gaan.Buzzsprout is onze podcasthost en biedt nu een handige manier om ons te steunen. Het maakt het ook voor ons makkelijker om in de toekomst misschien wat extraatjes met jullie te delen. Betalen kan via Google Pay of Credit Card..Social Media.Vergeet niet om lid te worden van onze Geschiedenisreis Facebookgroep. Hier kun je je kennis testen met leuke interacties, je mening delen over onze podcast en praten over geschiedenis met andere liefhebbers!.Volg ons op onze social media kanalen:. Facebookgroep: Groep van geschiedenis enthousiastelingen! Instagram: Hier delen we info over onze podcast, achtergrondverhalen en aankomende onderwerpen. YouTube: Documentaires in samenwerking met VidiVision TikTok: Korte documentaires met beeldmateriaal! Zakelijk emailadres:leethijsgeschi...

This lecture is part of the 12th Annual Kościuszko Chair Spring Symposium in honor of Lady Blanka Rosenstiel sponsored by the Kościuszko Chair in Polish Studies and the Center for Intermarium studies. About the lecture: In early 1919, newly reborn Poland was virtually a landlocked country. Border conflicts caused by the geopolitical earthquake of World War I had brought international trade to a standstill. The only hope for economic relief and humanitarian aid to the war-ravaged nation was access to the Baltic sea through German-controlled Danzig. In the late winter of 1919, the small Mission to Danzig, led by the first chief of the American Relief Administration in Poland, Colonel William R. Grove, and the versatile Chief Delegate of the Polish Government, Mieczysław Jałowiecki, would play an indispensable role in opening Poland's economy to the world, before the decisive showdown with Bolshevik Russia in 1920. About the speaker: Nicholas Siekierski earned his PhD at the Tadeusz Manteuffel Institute of History at the Polish Academy of Sciences in Warsaw. His dissertation, "Operations of the American Relief Administration in Poland, 1919-1922", tells the story America's critical role in the early history of the Second Polish Republic. Dr. Siekierski is also a translator, most recently of 485 Days at Majdanek, the memoir of concentration camp survivor Jerzy Kwiatkowski, published last year by the Hoover Institution. It was the subject of a presentation at last year's Kościuszko Chair Spring Symposium at IWP.

Happy Passover! ‫אַ זיסן און כּשרן פּסח און אַ גוטן מועד!‬ Happy Passover and thanks to friends, participants, and sponsors of this show: Israel Book Shop (Eli Dovek recorded Mar 28 2007) The Butcherie (Max Gelerman ז״ל recorded Mar 28 2007) Cheryl Ann's Bakery, featuring kosher and pareve breads and pastries American Association of Jewish Holocaust Survivors of Greater Boston (Tania Lefman, Treasurer, co-sponsor of Boston's 2022 Virtual Community Holocaust Commemoration of Yom HaShoah, Sunday, May 1, 2022, at 2:00PM Eastern. Info and registration here: https://www.jcrcboston.org/yh2022/ League for Yiddish (Gitl Schaechter-Viswanath, Chair of the Board) Dovid Braun, Leonia, NJ Sholem Beinfeld, Cambridge, MA Leah Shporer-Leavitt, Newton, MA Motl Murstein, Brookline, MA Boston Workers Circle Yiddish Committee, (Linda Gritz, Somerville, MA) Fishl Kutner, from Der Bay, IAYC, and Fishl's Yiddish Group Featured Interview: Pinchas Gutter, Warsaw ghetto & Majdanek survivor; author: MEMORIES IN FOCUS; USC Shoah Foundation hologram witness (https://iwitness.usc.edu/dit/pinchas). For additional info see Shoah Foundation's info page on Pinchas Gutter: https://sfi.usc.edu/survivor/pinchas-gutter and Wikipedia: https://en.wikipedia.org/wiki/Pinchas_Gutter Music: Moishe Oysher: Chad Gadyo Moishe Oysher: Got Iz Eyner (Mu Asapru) Michael Silverman: Dayenu (instrumental) Sholom Katz: Keil Moleh Rachamim Intro instrumental music: DEM HELFANDS TANTS, an instrumental track from the CD Jeff Warschauer: The Singing Waltz Air Date: April 20, 2022

V Majdanku, ktorý sa nachádza na predmestí Lublinu, sme vyrazili po stopách beštiálnej nacistickej operácie, ktorej cieľom bolo čo najefektívnejšie vyvraždenie židov. Smutnou cestou po vyhladzovacích táboroch v Lublinskej oblasti nás sprevádzajú šéf Múzea holokaustu Martin Korčok a riaditeľ Múzea židovskej kultúry Michal Vanek.

The Holocaust: Redemptive Anti-Semitism as an Eschatology of DeathTHE HOLOCAUST AS A GREEN NAZI SACRIFICE by R. Mark Musser"The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun."  [Ecclesiastes 1:9]Did you know Nazis had a Green Movement?EvolutionThe Hegalian DialecticDisturbing OriginsAn Eschatology (Prophecy) The Third Riecht (Millennium)There is a luxuriant oak tree standing just inside the gated entrance of Auschwitz Camp I where the sign reads, “work makes you free.” There are many stately oaks inside the camp and just outside the entrance. Oak trees also existed in the immediate proximity of a few of the gas chambers and crematoriums as well. The gas chamber doors at both Auschwitz and Treblinka were made of solid oak. At Auschwitz, double oak doors were used to seal the sacrificial fate of all the victims. That Adolf Eichmann (1906-1962) was placed in charge of the logistics of the holocaust is incredibly ironic. His last name virtually means “man of the oaks.”Many of the actual leading perpetrators of the holocaust were Austrian Nazi mountain men from the Carinthian Alps.[iv] It was they who administered Operation Reinhard (1941-43) from the Lublin district of Poland where perhaps more than two million Polish Jews perished in notorious death camps like Treblinka, Sobibor, Belzec, and Majdanek. Shockingly, on the way down the green camouflaged fence corridors into the gas chambers of the death camps at Treblinka and Sobibor, the Jewish sacrificial victims walked under a sign in Hebrew that read, “This is the way to heaven.” At Treblinka, after they passed under the sign, they were greeted with the prettiest flower garden of the entire camp. These flowers were the last spectacle the Jewish people saw before entering the gas chambers to be ‘euthanized' to death.http://rmarkmusser.com/holocaustVideo of Presentation by Mark Musser Find Us on Rumble: Amos37 on Rumble  See our growing video library of contemporary and classics apologetics and prophecy that are MORE RELEVANT than ever! 

**** VIDEO EN NUESTRO CANAL DE YOUTUBE **** https://youtu.be/9w_IUakpphY "Después de las primeras rondas, el ruido de los altavoces disipó los otros disparos. Los altavoces, que estaban sujetos a las torres de control, transmitían música de baile alegre a todo volumen… La música inundaba todo el campo. El eco de los disparos sólo se escuchaba en las breves pausas que se hacían para cambiar los discos… La música se cortaba a alrededor de las cuatro de la tarde. Ahora sólo escuchábamos disparos aislados provenientes de los crematorios" El 3 de noviembre de 1943, en la Operación Erntefest (Festival de la Cosecha), unidades especiales de las SS y la policía enviadas a Lublin específicamente para ese fin, fusilaron a 18.000 judíos en las afueras del campo. Al menos 8.000 de las víctimas eran prisioneros de Majdanek; los otros 11.000 eran personas que realizaban trabajos forzados en otros campos o prisiones de la ciudad de Lublin. Gracias a Pedro Villanueva, autor de la novela "El Festival de la Cosecha" https://amzn.to/3pOXikv , conoceremos la mayor matanza de civiles en un solo día perpetrado por los nazis durante el Holocausto. --------------------------------------------------------------------------------------------------------------- Si queréis apoyar a Bellumartis Historia Militar e invitarnos a un café o u una cerveza virtual por nuestro trabajo, podéis visitar nuestro PATREON https://www.patreon.com/bellumartis Conviértete en miembro de este canal y apoya nuestro trabajo https://www.youtube.com/channel/UCTtIr7Q_mz1QkzbZc0RWUrw/join --------------------------------------------------------------------------------------------------------------- Para saber más - " Auschwitz . Los nazis y la solución Final” de Laurence Rees https://amzn.to/3BqOvaC - “El Holocausto” de César Vidal https://amzn.to/3Gsshc5 - “Grandes atrocidades de la Segunda Guerra Mundial” de Jesús Hernández https://amzn.to/2ZxPg4m No olvidéis suscribiros al canal, si aún no lo habéis hecho. Si queréis ayudarnos, dadle a “me gusta” y también dejadnos comentarios. De esta forma ayudaréis a que los programas sean conocidos por más gente. Y compartidos con vuestros amigos y conocidos. ESTAMOS EN TODAS LAS REDES SOCIALES, BUSCANOS ¿Queréis contactar con nosotros? Puedes escribirnos a bellumartishistoriamilitar@gmail.com Nuestra página principal es: https://bellumartishistoriamilitar.blogspot.com

The Holocaust, also known as the Shoah, was the genocide of European Jews during World War II. Between 1941 and 1945, Nazi Germany and its collaborators systematically murdered some six million Jews across German-occupied Europe, around two-thirds of Europe's Jewish population. The murders were carried out in pogroms and mass shootings; by a policy of extermination through labor in concentration camps; and in gas chambers and gas vans in German extermination camps, chiefly Auschwitz-Birkenau, Bełżec, Chełmno, Majdanek, Sobibór, and Treblinka in occupied Poland.

Nel ventunesimo episodio della terza stagione di Vitamina L siamo in compagnia di Iacopo Maccioni, che ci parlerà del suo libro "Dentro lo zaino".Il campo di concentramento femminile di Ravensbrück fu teatro di atrocità inaudite. A dominarlo, sadica arpia ebbra di crudeltà, la sorvegliante Hermine Braunsteiner. Quando la criminale nazista affronta finalmente un tormentato processo, chi con lei ha vissuto è pronta a raccontare una verità sconcertante.Iacopo, oltre a parlarci del suo libro, risponderà ad alcune domande tratte dal Questionario di Proust.Giovane Holden Edizioni | www.giovaneholden.itSinossi "Dentro lo zaino":Una storia commovente e crudele, che appassiona e sconvolge. Alla fine degli anni Settanta, le polveri della Seconda guerra mondiale si sono diradate, ma non gli interrogativi sulle sue pagine più terribili. La Germania si interroga su come sia stata condotta alla grande opera di sterminio, cosciente, scientifico. Si ricostruiscono i fatti, si cercano i protagonisti, si attribuiscono le responsabilità. Lo si fa con procedimenti rigorosi, che devono essere una risposta morale ancor prima che storica.Julia testimonia nel processo contro Helmine Reyes, la sorvegliante del lager di Ravensbrück che danzava macabra sui corpi dei prigionieri, nota nei racconti dei superstiti come la Cavalla di Majdanek. In migliaia sono morti sotto i suoi stivali di acciaio.Julia ha lavorato come infermiera a Ravensbrück. Lì, con Helmine è stata a lungo fianco a fianco. E lei Helmine la conosce, la comprende, la ammira, e di più. Insieme hanno servito il Reich, lo hanno fatto per la Nazione, per la Scienza, per la Storia. Niente ai loro occhi era più corretto, giusto, naturale.E accanto al processo nelle corti del diritto, ce n'è uno parallelo, più silenzioso e più estremo, che ha luogo nelle comunità degli uomini, dove vittime e carnefici si incontrano di nuovo.Una narrazione dallo stile composto, elegante, la cui preziosità descrive uno scontro fondamentale e spietato. Il giudizio sulle atrocità naziste viene dato da un altro punto di vista, tanto inaccettabile quanto lucido, che porta una vicenda storica personale ad allargarsi in ogni tempo e a scuotere alle radici la coscienza di ogni individuo.L'Autore ha deciso, per un velato riguardo nei confronti di individui scomparsi, di modificare i nomi delle persone coinvolte; tuttavia, nell'Appendice, sono presentate considerazioni e annotazioni sul processo in questione e sugli imputati dei quali si parla, utilizzando in questo spazio i nomi reali, i soprannomi e dati che consentono di identificare senza ombra di dubbio tutti i soggetti coinvolti.

Bohaterem audycji jest prof. Romuald Sztaba, więzień obozów w Oświęcimiu, Majdanku, Gross-Rosen i KL Leitmeritz. 12 września 2018 roku w ramach projektu „Majdanek w pamięci rodzinnej” do Lublina przyjechała Ewa Sztaba-Chmielarz (na zdjęciu), córka profesora, która opowiedziała o okupacyjnych i powojennych losach ojca, jego filozofii życiowej, roli jaką jego w życiu odegrał pobyt w obozach. W obozie na Majdanku otrzymał numer 16 i początkowo był magazynierem, a wiosną 1942 roku objął funkcję lekarza w rewirze pola I w bloku chirurgicznym. Pomagał więźniom i ratował ich jeśli to było możliwe. W audycji wykorzystano fragmenty relacji prof. Romualda Sztaby złożonej w muzeum na Majdanku, z którym rozmawiała redaktor Maria Brzezińska. fot. https://www.majdanek.eu/pl/news/majdanek_w_pamieci_rodzinnej__spotkanie_z_corka_romualda_sztaby/973

Bohaterkami audycji są panie, które jako dzieci trafiły do obozu koncentracyjnego na Majdanku. Stanisława Kruszewska, wówczas ośmioletnia dziewczynka, wysiedlona z rodzinnego domu z okolic Biłgoraja, wraz z siedmioosobową rodziną, poprzez obóz przejściowy w Zwierzyńcu, trafiła na Majdanek. Z domu zabrała ze sobą elementarz i zeszyty szkolne. Jako dziecko zapamiętała okropieństwa, takie, jak nazywa, „obrazki” z tamtego czasu. Podobne przeżycia pozostały w pamięci byłych małych więźniarek: Janiny Mielniczuk, Janiny Buczek-Różańskiej (na zdjęciu) oraz Anieli Pawlos.

The Jerusalem Post Podcast - Travel Edition, Episode 18 In the final episode of their special series from Poland, Mark and David take you to some of the lesser-visited parts of the country. This time it's the Lubelskie region to the south of Warsaw. We'll hear the boys' reflections after an emotional visit to Majdanek, a love story starring a non-Biblical Esther and learn more of the history and present of a beautiful corner of the world. This time: Of kings, young beautiful brides and not-too-happy mothers in law Picture perfect riverside town Kazmiriez Dolny The reconstructed synagogue A Jewish cemetery in a forest Palatial splendor The many faces of Lublin Castle The tragic but inspiring story of Lublin's yeshiva Just like mama used to make - a restaurant with a difference What would a pre-war Jewish home have looked like? A private tour of Majdanek Lublin concentration camp The wonders of stunning Zamość  Photo of Lublin | Courtesy

Known as the “Pastor of Majdanek, Fr. Omelian Kovch defended and harboured Jews in Nazi occupied Ukraine until he was himself arrested by the Nazis.He was imprisoned and tortured in the notorious Majdanek Nazi death camp. There he answered God's call to minister to fellow prisoners. He perished just three months before the camp was liberated. On January 9th, 1999 The Jewish Council of Ukraine proclaimed him a “Righteous of Ukraine.” On April 24 2009 the Synod of Bishops of the Ukrainian Greek Catholic Church solemnly proclaimed Blessed Priest-martyr Omelian Kovch “Patron of Priests” of the Ukrainian Greek Catholic Church.For full transcript click here. Support the show on Patreon See acast.com/privacy for privacy and opt-out information.

Programming Note: We are brewing another writing project. Since it demands some undivided attention (haha, so naïve!) we will not be posting for the next five weeks. We will republish a few of our older posts, maybe a few links and brief notes every week till then. Regular programming resumes on 23rd October 2021. Global Policy Watch #1: 9/11, Toynbee and Civilisations Bringing an Indian perspective to global issues— RSJI write this on the 20th anniversary of 9/11. Like most adults, I have a clear memory of that day. I was in Bombay then. Just about getting my bearings straight in my first job. I left work early that evening (those were the days). Nariman Point, where I worked, to Warden Road, where I lived, was a half an hour commute then. I got into a ‘kaali-peeli’ and went past Marine Drive smoking a B&H. Quite posh. Especially, for someone who grew up in a small industrial township in eastern India and smoked unfiltered Charminar in college. I usually got off at the intersection of Napean Sea Road and Warden Road. The Shemaroo (‘circulating’) library was located right opposite the Jogger’s Park. It was a dingy little place, packed with books, kids borrowing Harry Potters and a familiar musty smell of libraries that mixed with the salty Arabian Sea breeze blowing in from across. The proprietor spoke in a lazy Sindhi drawl (‘helloo, Shemaaarooo’) while keeping his eye all the time on a small TV that was mounted high on the wall on one end. On the other side of the street, further up the Napean Sea Road, was the famous Shemaroo video library. Another landmark of those times in south Bombay. Between these two establishments, my life in Bombay was a pleasant whirl of books and world cinema. And there was the paani-puri waala at the start of the Sophia College lane. Sorry, I digress.Back to that evening. I had picked up a John Updike and was checking out from the library when the man at the counter with his eyes on the TV drawled - “yeh(hh) dekho(oo)”! So, I turned right, looked up and saw the second plane crashing into the South Tower (2 WTC). Things weren’t the same again. A couple of weeks back I saw the forlorn image of the last US soldier leaving Afghanistan. A grainy night picture enveloped in a ghostly, greenish hue. And I couldn’t help thinking of the contrast to that clear, blue fall day when the planes crashed into the Twin Towers. Those two images - one clean but ominous and the other blurry and defeated - bookend perhaps the most significant period of post-Cold War history whose echo will play out through this century. 2001 was a different time though. My life was good. India was shining. The western liberal democratic order had won the battle of superpowers. Nations, long suffering under communist dictatorships, were embracing democracy all around. Free market was in vogue. China was about to enter WTO. Borders were becoming meaningless. The end of history was nigh. We could feel it in our bones.And here we are in 2021. After many meaningless campaigns in Middle East and Afghanistan, the US is on a retreat with no interest in playing the global policeman. The global financial crisis (GFC) and the Covid-19 pandemic have dealt a body blow to globalisation. Borders have become more meaningful than ever as Brexit and the backlash against immigration have shown. The anger against the elite has seen the rise of right-wing nationalism and a retreat into authoritarian setups across the many fledgling democracies in Eastern Europe, Asia and Africa. China turned prosperous but it didn’t turn into a liberal, open society as many had expected. Instead, it is mounting its own threat to the liberal order offering its model of a one-party regime that draws upon its civilisational memory as an alternative. India is not exactly shining now. And for me? Well, I’m writing this newsletter. Who could have imagined this in 2001? There have been epochal events in history that changed its course. But none that lasted fewer than 20 minutes with a mere two buildings collapsing. We didn’t know it then. But they may have brought down a civilisation. In the past few years, I have found greater meaning in the essays of the great 20th-century historian, Arnold Toynbee (1889-1975), while trying to make sense of the change around us. This might seem surprising. Toynbee is hardly read any more in colleges. His last years where he made a distinct turn to the spiritual, his academic style that bypassed the factual for the ‘total human experience’, his rejection of Eurocentrism and his championing of Asian civilisational values made him an academic pariah by the end of his life. Yet, about half a century after his death, I see in his works a useful framework to appreciate the events that have unfolded in the past 20 years. I will take up two elements of this frame in this edition.Cultural Homogenisation versus Plurality of CivilisationThe idea that a dominant culture will impose its hegemony of ideas and beliefs through political will over other cultures seemed incongruous to Toynbee as he studied 19 successful and 9 abortive civilisations. That study yielded his 12-volume masterpiece, A Study of History. The two-volume abridged version by D.C. Somervell is easier to read and more accessible. For Toynbee, the dominant civilisation will export its way of life and cultural artefacts and they might even be accepted by others in a sign of apparent homogenisation. But it will be naïve to believe this acceptance and imitation of another culture signals the subsuming of a civilisation into the other. There’s a great anecdote in Toynbee’s essay Islam, The West, And The Future (as part of his 1948 book Civilisation on Trial) which illuminates this idea (reproduced below):“This state of mind may be illustrated by a conversation which took place in the nineteen-twenties between the Zaydi Imam Yahya of San’a and a British envoy whose mission was to persuade the Imam to restore peacefully a portion of the British Aden Protectorate which he had occupied during the general War of 1914-1918 and had refused to evacuate thereafter, notwithstanding the defeat of his Ottoman overlords. In a final interview with the Imam, after it had become apparent that the mission would not attain its object, the British envoy, wishing to give the conversation another turn, complimented the Imam upon the soldierly appearance of his new-model army. Seeing that the Imam took the compliment in good part, he went on: ‘And I suppose you will be adopting other Western institutions as well?’ ‘I think not,’ said the Imam with a smile. ‘Oh, really? That interests me. And may I venture to ask your reasons?’ ‘Well, I don’t think I should like other Western institutions,’ said the Imam. ‘Indeed? And what institutions, for example?’ ‘Well, there are parliaments,’ said the Imam. ‘I like to be the Government myself. I might find a parliament tiresome. ‘Why, as for that,’ said the Englishman, ‘I can assure you that responsible parliamentary representative government is not an indispensable part of the apparatus of Western civilization. Look at Italy. She has given that up, and she is one of the great Western powers.’ ‘Well, then there is alcohol,’ said the Imam, ‘I don’t want to see that introduced into my country, where at present it is happily almost unknown.’ ‘Very natural,’ said the Englishman; ‘but, if it comes to that, I can assure you that alcohol is not an indispensable adjunct of Western civilization either. Look at America. She has given up that, and she too is one of the great Western powers.’ ‘Well, anyhow,’ said the Imam, with another smile which seemed to intimate that the conversation was at an end, ‘I don’t like parliaments and alcohol and that kind of thing.’ (emphasis mine) It is difficult for the Imam to put his finger on what “kind of thing” of the western civilisation is he dead against. There’s no definition of it. You could learn the western ways, read their great texts, trade with them, watch their films and grow prosperous following their lead; and yet, you would reject ‘that kind of thing’. There’s no logic to this. It is what it is. It’s always been this way. As Toynbee continues: The Englishman could not make out whether there was any suggestion of humour in the parting smile with which the last five words were uttered; but, however that might be, those words went to the heart of the matter and showed that the inquiry about possible further Western innovations at San’a had been more pertinent than the Imam might have cared to admit. Those words indicated, in fact, that the Imam, viewing Western civilization from a great way off, saw it, in that distant perspective, as something one and indivisible and recognized certain features of it, which to a Westerner’s eye would appear to have nothing whatever to do with one another, as being organically related parts of that indivisible whole. This is the Gandhian equivalent of accepting outside influences but on our own terms (“open your windows and let the winds blow in”). And not the isomorphic mimicry of the dominant culture that the elites of weaker nations often end up doing. Eventually, the plurality of civilisation asserts itself to redress the balance. Civilisation isn’t a destination. It is ever-changing and ever assimilating. As Toynbee memorably wrote:“Civilization is a movement and not a condition, a voyage and not a harbour.” This is what the past 20 years have shown us. “Civilizations die from suicide, not by murder.” The other idea that Toynbee spent a great deal of time on was what causes civilisations to decline and fall. For Toynbee, civilisations didn’t break down because of a loss of control over their territory or human environment. Or a decline in military might or technology prowess. These are proximate causes but not the underlying reason. For Toynbee, the real decline is rooted in the social. Civilisations build and grow because of ‘creative response’ of a minority to difficult circumstances. This creative minority that battles the odds is the genesis of all civilisations. Over time, they overcome the external material threats through their military and economic might and build a stable platform for it to flourish. And then begins their focus on challenges that arise from within which require, what Toynbee calls, an inner or spiritual response. This is when a civilisation turns inwards, introspects deeply about itself and creates cultural markers that stand the test of time. The decline comes because the creative minority (the elites as we might call them today) lose their creative power, turn self-obsessed and focus all their energies on self-preservation. The majority loses their trust in them and rebels. This leads to a loss of social cohesion and the civilisation splits into three groups. A ‘dominant minority’, a pale shadow of the creative minority of the past, that’s clinging on to their power; an ‘inner proletariat’ that’s within the civilisation but has no interest anymore in following the lead of the dominant minority and rebels against it; and lastly, an ‘external proletariat’ that’s beyond the boundaries of civilisation which now no longer is in the thrall of the dominant civilisation and resists any attempt by it to dominate any more. A civilisation in decline isn’t a pretty sight. There’s a lack of clarity on which way to steer it or even who will steer it. There’s an aimless drift in its affairs. There’s a longing for the glorious past or some kind of revolution that will usher in a new future. It is a fertile ground for demagogues. Sometime during the Vietnam War, Toynbee wrote:“Of the twenty-two civilizations that have appeared in history, nineteen of them collapsed when they reached the moral state the United States is in now.” I will leave you to draw your inferences as you read the above section and look at the course America has taken over the past two decades. History might not repeat. But it rhymes. I will close with what Toynbee thought was the only way for a civilisation to revive itself:“Schism in the soul, schism in the body social, will not be resolved by any scheme to return to the good old days (archaism), or by programs guaranteed to render an ideal projected future (futurism), or even by the most realistic, hardheaded work to weld together again the deteriorating elements [of civilization]. Only birth can conquer death―the birth, not of the old thing again, but of something new.” There’s a lesson there for the US. And if you read that closely, there’s a lesson in there for India of the present too. Global Policy Watch #2: 9/11 and the Myth of Mindless ViolenceBringing an Indian perspective to global issues— Guest Post by Ameya NaikEven if you’ve never read Elizabeth Kubler-Ross, you’ve probably come across her theories on grief and loss. She proposed that the human mind processes grief in five stages: denial, anger, bargaining, depression, and acceptance. Modern research has built on this model, supporting what may seem intuitive - that the five stages are often not linear, and that grief can be prolonged, impacted, and circular.As a psychiatrist, Kubler-Ross developed her theories (and then applied them) in her work with terminally ill patients in Chicago and California. As anyone who has lost a family member to such a condition will know, these are intensely personal experiences, as the afflicted person and their family grapple with illness, pain, and impending loss.Such experiences can be qualitatively different from instances of societal rupture: events that become a shared experience of loss, pain, trauma, or disruption. Unlike illness, which is ultimately an anticipable part of any personal or family life story, these societal events are like the shock of a traffic accident, magnified many times over. They can be seen as ruptures precisely because those who experience them recall feeling that the world changed -- that life would never be as it was before.It was just such an experience with mass violence and disruption that sparked Kubler-Ross’ own interest in how the human mind processes death, both actual and impending. As a volunteer with the International Voluntary Service for Peace at the end of World War II, she visited the Majdanek concentration camp outside Lublin, Poland. Her biography describes a striking image she found there: on a wall in the camp, prisoners awaiting execution had somehow carved a picture of butterflies in flight. It was an illustration, she said, not only of transformation - the philosophical idea that death is not an end, but a transition - but also of dignity among the dying. That this could be found even amidst the cruelty of a concentration camp is poetic; it cannot change the fact of the deaths that followed, but it does change their meaning.There is a second sense in which violence has meaning: the perpetrators of violence often intend it to convey a specific message to a specific group, often the community to which their victims belong. That message is usually some version of “do not imagine you are safe”. Sometimes it comes with the expectation of surrender - I can hurt you, so you had best not resist my will. In other cases, as with terrorist attacks, fear is an end in itself.Much of the study of political violence is understanding when a group uses violence against another or others, and what message they aim to convey thereby. For instance, Dara Kay Cohen and her colleagues have done exceptional work on understanding the variations in use of sexual violence in conflict - who does it, under what circumstances, and with what motive or desired effect.This is the irony of studying terrorism: it is war, and hence politics, by other means - and politics is all about messaging and influence. The perpetrators of a terrorist attack are well aware of how their actions will be interpreted, and quite deliberate in choosing actions that send such a message. We know this is true, and yet, the survivors and family members of victims of a terrorist attack are probably the last people who want to hear such an analysis. Their loved ones have been snatched away from them, suddenly and painfully. Some are fortunate to find, even in that loss, a story of courage and dignity -- for instance among the passengers on United Flight 93. Others, especially when in the stages of denial and anger, will pronounce these events -- the violence and loss -- meaningless, senseless, mindless.I have spent the past week and more listening to many voices speaking about attacks of September 11th, 2001, and what the twenty years since have involved, what lessons can be learnt, and so on. There can be no dispute that this event was a rupture -- our world has not been the same as it was before. A more complete accounting of what exactly has changed, though, is likely to prove difficult.As you take in these many voices, please take it as a sign that “what 9/11 means” is far from settled; to the extent that it meant and means different things to different people, a final answer may never be possible. What is certain is that the attacks themselves, and the “Global War on Terror” that followed, was neither mindless nor meaningless; violence never is.Matsyanyaaya: The Taliban Government and What it Means for IndiaBig fish eating small fish = Foreign Policy in action— Pranay Kotasthane(This is a draft of my article which appeared first in Times of India’s Thursday, September 9th edition.)Taliban has again done what it does best: make vague promises, extract concessions, and return to their original plan. Meanwhile, the interlocutors continue to extract more promises from the Taliban — hoping that the group has changed — only to return disappointed. This cycle repeats. Afghans suffer.The newly announced Taliban government is a good illustration of this now-familiar playbook. Former President Hamid Karzai and the Head of the High Council for National Reconciliation Abdullah Abdullah's presence in Qatar gave an impression that an interim government with broader representation is in the works. The Taliban made the right noises all through the Doha agreement negotiations about creating an inclusive government. But when the government was finally announced, it was anything but inclusive.The exclusion of women in the ministry shouldn't surprise anyone. Instead, notice three other aspects. Many old-timers have found a place in the government as a reward for their role during the twenty-year war. For the Taliban, it didn't matter if the international community had put these leaders under travel and financial sanctions. For a long time, the US  believed that these sanctions could mould the Taliban's future behaviour. Not only did the Taliban ignore this carrot of removing sanctions, but it has also chosen to appoint Sirajuddin Haqqani — still on the FBI's wanted list — as the powerful Minister of Interior. When asked on a Pakistani news show about the sanctions curtailing the ministers' ability to govern, the Taliban spokesperson Suhail Shaheen countered that the US had gone back on its Doha agreement promise of removing the sanctions three months after the intra-Afghan dialogue began.  Two, as Ibraheem Bahiss of the Crisis Group points out, there are no Hazaras, just two Tajiks, one Uzbek, and hardly any representation from the north in the 33-member government. Pashtuns from the southern part of Afghanistan — Taliban's strong base — have disproportionate representation. While the world is still hoping that this caretaker government would transition to a more inclusive government in the future, the Taliban continues to maintain that it is already an inclusive formation. Despite the steadfast opposition, the Taliban's narrative has always been that without broad-based support, they wouldn't have been able to sustain a war with a superpower for twenty years.And three, the Pakistan-backed factions have cornered all the positions. Not only is the Haqqani Network in, but all candidates known to take an independent line are out. The Doha political office has been sidelined, while Mullah Abdul Ghani 'Baradar' has been relegated to a deputy prime minister role.Given the lopsided composition of this government, protests from many sections of society are likely to continue. The latest rounds of protests in Kabul were in opposition to Pakistan's interference in Afghanistan's domestic affairs. Such a perception will only gain strength with the formation of a government that came into being after an ISI Chief visited Kabul. Twitter feeds of protests in Kabul will continue to pressure other governments to modulate their engagement with the new government. Expect the resistance forces in the north to regroup once the Taliban lowers its guard there. From a foreign policy angle, the US is unlikely to grant any economic relief to this government.From the Indian perspective, hopes that the Taliban will be aggressive towards Pakistan, once in power, should be shelved for now. This government is, without doubt, a Pakistan-installed and Pakistan-controlled administration. It also means that any resumption of Indian diplomatic presence in Afghanistan will remain severely diminished for quite some time. Beyond limited contact to enable humanitarian assistance, the risks of engaging with this administration far outweigh the benefits.Finally, we shouldn't forget that the Taliban wants to transform the Afghanistan State itself. It won't be content with installing a government alone. The Taliban believes that it has freed Afghanistan from foreign powers, and its next project is to create a new constitution. Many Afghans will continue to oppose this revisionist project.India Policy Watch #1: Pluralism and its DiscontentsInsights on burning policy issues in India— Pranay Kotasthane“Civilizations die from suicide, not by murder.” RSJ’s invocation of Toynbee reminded me of an instance of majoritarianism from the past week that should scare us, once again. A Bengaluru-based ready-to-cook food manufacturer was accused of mixing cow bones in dosa batter, through a targeted disinformation campaign on popular social media. To sound even more compelling, the posts also said that the company employed ‘only Muslims', it Halal certified, and hence ‘every single’ Hindu should refrain from buying its products.At one level, none of this should surprise us. Like everything else in India, food is also not personal. It’s communal and hence communal. The Information Age version of food-based majoritarinism perhaps began in 2015 with the lynching of a Muslim man in Dadri following the circulation of three photos of meat and bones of a slaughtered animal via WhatsApp. Since then, such instances have become irregularly regular. And yet, this latest instance hurts. Perhaps because it is personal. I am an admiring customer of the brand facing baseless accusations. Their ready-to-cook food has popularised a whole new segment of breakfast eats, and inspired many a copycats in the process. On deeper reflection, I realised how this instance illustrates the instrumental significance of tolerance. Religious tolerance (or the lack of it) can even change the nature of acceptable competition in markets. In a communally-charged environment, instead of product quality and differentiation, targeting the religion of a seller becomes the shortest-path-to-ground for a hypothetical adversary. Why compete when you can communalise? What happens to an economy in which this hatred itself becomes the primary method for oneupmanship between employees and between firms? It is easy to blame social media apps that are used to propagate such messages. But its really the ‘social distancing’ between Hindus and Muslims that has allowed people to frame, disseminate, and want to believe, the most outlandish accusations against each other. And so, when I think of twenty years since 9/11, my heart sinks. While the terrorists have been defeated over the last decades, it seems to me that terrorism has won. It has deepened the divides between religious communities. Terrorism has even managed to set the terms for casual debates about politics, society, and culture. And most importantly, it has torn down the carefully constructed idea of Indian pluralism. Like with the language of terrorism, the ‘other’, the ‘enemy’ has become central to the existence of all our religious communities. If terrorism is theatre, the show’s been running for twenty years and still going strong.I’ll end this lament with a Puliyabaazi episode with Ghazala Wahab, whose book ‘Born a Muslim’ tries to bridge the knowledge gap between Hindus and Muslims. We need many more such stories if we truly want to vanquish majoritarianism.India Policy Watch #2: On-road behaviour and usInsights on burning policy issues in India— Pranay KotasthaneRoads are like big functions — you come across several annoying people whom you meet just once. But on roads, this fearsome interchange happens every single day. And so on-road behaviour tells a lot about our society, values, and priorities. Two thoughts regarding roads made me write this piece.One, the precipitous fall in observing traffic rules since COVID-19 began. In my city, driving on the left-side of the road divider was a rule largely followed before the pandemic hit. But that norm melted once the traffic thinned during the first-wave. Not surprising. But what’s interesting is the persistence of this norm-breaking. Observe how the norm, once broken, hasn’t been put together even as vehicle traffic has gone back to near normal on key roads. Is this your observation as well? What’s happened to rule-breaking on roads in your city? How can we return to the older equilibrium of more rule-following?Two, I read this tongue-in-cheek and yet not tongue-in-cheek story of the Union Roads Minister’s idea that vehicle horns should also play to their tunes, meaning that horns should sound like flutes, violins, and tabla (how sushil and sanskaari). So that the honourable minister doesn’t seem out of place, I have another wacko idea — a two-way horn that’s audible to drivers. I even wrote something on it seven years ago in CitizenMatters: A basic law of economics states that a rational person makes a choice by comparing the costs and benefits associated with it. If the marginal benefits of picking an alternative exceed the marginal costs, that alternative is picked. It is relevant in the current context because the marginal costs currently are too low for the offenders to force them to give up the benefit experienced by pressing the easily accessible horn button. Raising monetary costs alone will not be sufficient to change the predisposition of the average Indian driver, which is to use the horn as an object to reduce his/her on-road anxiety — much like an office desk stress ball.One way is to think beyond fines and instead increase the emotional costs for the offenders. This can be done, for example, by installation of horns that channel a portion of the sound they generate towards the vehicle users themselves.Currently, the users are practically shielded from the noise pollution because the design is such that the sound is amplified and expelled outwards. If, on the other hand, if a blaring horn also causes discomfort to the user’s ears, it will make him/her think twice before launching a noise assault on other road users, particularly the unarmed pedestrians.Though the design of such a system is simple and costs not high, it is natural that no vehicle maker will be interested in incorporating this for the fear of turning away possible customers. And this is where governments can step in. The Union government can create noise guidelines on the lines of the Bharat Stage emission standards. Such vehicular noise guidelines with broad specifications for horns that feed back to the user will help bring down noise levels.Along with the existing initiatives, this step of increasing emotional costs can make our urban public spaces sane and peaceful. Ideally, a society that is more empathetic towards others will not need such government interventions. But until we reach that enlightened state, we need our governments and our people to collectively tackle this social evil of urban noise pollution.HomeWorkReading and listening recommendations on public policy matters[Podcast] Dan Carlin on the retreat from Afghanistan: After 20 years in Afghanistan the U.S. exits the country thus ending the longest war in American history. Are there any lessons to be learned? [Article] Yuval Harari’s 2015 article on the theatre of terror[Podcast] Toynbee’s Reith Lectures from 1952. The BBC website has taken down the audio for five of the six parts. Thankfully, the transcripts are all available here (1, 2, 3, 4, 5, and 6). Get on the email list at publicpolicy.substack.com

Mike Isaacson: The holes! The holes! The holes! [Theme song] Nazi SS UFOsLizards wearing human clothesHinduism's secret codesThese are nazi lies Race and IQ are in genesWarfare keeps the nation cleanWhiteness is an AIDS vaccineThese are nazi lies Hollow earth, white genocideMuslim's rampant femicideShooting suspects named Sam HydeHiter lived and no Jews died Army, navy, and the copsSecret service, special opsThey protect us, not sweatshopsThese are nazi lies Mike Isaacson: Welcome back to The Nazi Lies Podcast. This episode, we're lucky enough to have Robert Jan Van Pelt, Architectural Historian at the University of Waterloo and chief curator of the traveling Holocaust exhibit Auschwitz: Not Long Ago, Not Far Away. He's the author of several books including Auschwitz: 1270 to the Present and The Case for Auschwitz where he specifically takes on Holocaust deniers or as he calls them negationists. Thanks for coming on the podcast Dr. Van Pelt. Robert Jan Van Pelt: Thank you very much. It's a pleasure to be here with you today. Mike Isaacson: Thank you. So today, we're lucky enough to have a guest who's actually familiar with the Nazi lies he's debunking. So his book, The Case for Auschwitz, documents the testimony in the David Irving libel trial. So before we discuss who they are, why do you call them negationists? Robert Jan Van Pelt: The term was actually coined in the mid-19th century by a Scottish philosopher, his name is Patrick Edward Dove, in a book called The Logic of the Christian Faith. And basically, he refers to negationist as a German idealist like Immanuel Kant or Wilhelm Fried Hegel, who basically said that physical reality doesn't exist, or at least it's not relevant, that everything is in the mind. And so he talks about them as people who are negating, who are denying, actually the existence of the world as we experience it every day. And so, the term has a philosophical background, but in the 19, late 1980s, early 1990s, it became to be applied by a number of philosophers both in France and also in the United States-- Thomas Nagel is one-- to people who we normally call Holocaust deniers. Now, when I got involved in the struggle against Holocaust denier, so negationist, I was intrigued by, let's call it the philosophical aspects of this whole thing. You can of course say, these are all crazy people or they're bad people, they're anti Semite, blah, blah, blah. All of these guys passed judgment on it. But I was always fascinated by what it takes to actually deny reality. And of course, today, when we're in the middle of many denials that are around; from vaccine denial to COVID denial to climate denial and so on, I think that one of the interesting aspects of Holocaust denial is that it was a trial run that occurred in the 1980s 1990s of actually what we're seeing today. Trial, almost like a laboratory experiment, of how do people deny, what does it take to deny, what actually does it take to actually establish reality in a narrative? And so when I was asked to join the case, the defense team of Deborah Lipstadt who was being sued by David Irving, a English Holocaust denier, for libel in a British court, I basically took a year off of sabbatical to basically research this phenomenon. I very much went back also to the great what we might call epistemological questions, the questions of how do we know what we know? And going back to 17th century philosophers who talk about skepticism, can we have radical skepticism, under what conditions can we actually challenge a particular motion, when is it okay to accept something going back to legal theory? When actually do we have enough certainty to convict a man or a woman and chop his or her head off? Questions about negotiating a world in which in principle, we can always say, I don't believe this, I don't believe that. But then if we never have any certainty about anything, that we really cannot move forward, either individually or collectively. So I was interested in those questions. So in my choice of the term negationist, I in some way, try to show that larger context in which I was operating. And also, I wanted to connect back to a discourse, an argument that had been made first in the 1950s, by the Jewish German and later American philosopher, Hannah Arendt, who in 1941, ends up in New York after having fled from a German concentration camp or a French concentration camp controlled by Germans. And in a very famous book called The Origins of Totalitarianism, she basically says that one of the central characteristics of fascism, that is also national socialism, and she also puts it totalitarian communism in the statement, is that they basically attempt to acquire control over people and are successful in it for a considerable time, at least, they were in the 1920s and 30s, and 40s, by shaking the belief of people that they actually can understand reality to make everything into a question mark. And of course, in English, we have the term gaslighting for that. This idea is that nothing is sorted anymore. And so when people are put in a position in which everything might be a lie, ever say might be just a fiction, then in some way they become, as she said, the perfect raw material for a fascist state. And so again, by moving the focus a little bit away from the denial of the Holocaust, per se, to denial of reality, I thought that my work might have a somewhat larger relevance. Mike Isaacson: Okay, so now on to the negationists, who are these people that we're talking about? Robert Jan Van Pelt: Now, they're not the people who one would expect. If we talk about common parlance Holocaust about negationists who denied the Holocaust, one would first expect that the people who would have denied the Holocaust were Germans who were involved in the Holocaust, and who found themselves in front of allied courts after the war, and who were pleading for their lives. Now, they did plead for their lives, of course, but they didn't say that the Holocaust didn't happen, and hence, they were not guilty of any involvement in the Holocaust, like the shooting of two civilians, or putting them on transports to death camps, and so on. What they said, yes, it happened but that I only had a very minor role in it, or I wasn't there, or you really got the wrong man. So generally in the 1940s, and the 1950s, when these trials happened, and even later, the 1960s, the general statement of these perpetrators was, yes, it happened but it happens to be that I had no role in it or that my role was not that important. When we talk about Holocaust deniers, we have a different phenomenon. They actually say that it never happened, that it's all a fiction, that it is all basically created, in the case of Irving by the British Secret Service as a piece of war propaganda in the 1940s, during the war, and that it was basically a piece of atrocity propaganda, and that this atrocity propaganda got a second life after the war. Now, then the question is, who are the people who basically are carrying that message? And it's a very kind of motley crew, they are people from different backgrounds and I've always found this very interesting. When we look at the 1950s at the first Holocaust deniers, they actually come from the extreme left. And they come out of a particular French situation, many of them are Frenchmen. And the denial itself in the beginning isn't that much related to the Holocaust, but it is actually related to the Soviet concentration camps. The Soviet Union was in the 1930s, the 1920s and 30s, and also the 1940s. Of course, for many communists in France, and also elsewhere, it was utopia realized, especially after 1941, when the Red Army had an incredibly important role in ultimately crushing the Third Reich and defeating Marxism. In 1945, the Soviet Union was seen by many in the West as a heroic nation, a nation that that could be credited, and rightly so, with an incredible contribution to the defeat of Hitler. Many people say that around 90% of all of the soldiers who died in the second world war on the Allied side were Soviet soldiers. And so in 1945, and 46, in France, communism was a very popular political choice. It was a choice that expressed gratitude of people who were anti fascists, and rightly so, for the achievement of the Soviet Union. And it showed the promise of a new world. What happened was that, in the late 1940s, stories started to circulate about the good luck. That, in fact, the old system of camps that had existed at Sarris times and then also later in the 1930s, had not disappeared. And a Soviet defector came to the United States and started basically giving an account of all the Soviet camps, his name was Kravchenko. And many communists, especially in France, said, this is all made up, they don't exist, these concentration camps don't exist. They are a piece of CIA propaganda, because of course, it took place during the Cold War. And it very much served American propaganda interests to show that the Soviet Union, especially Europe, that the Soviet Union was a horrible state that nobody ever should vote communist. And so the discourse of a concentration camp system being a complete fiction, created, in this case by a malicious agent, that is the CIA, began in France. And then it didn't take that much at a certain moment for in hindsight, or in a second interpretation of this discourse for the concentration camp system to become the German concentration camp system, that this was as much a fiction as the Gulag was, or had been as much of fiction that the survivors were liars, so that had been created by Allied propaganda. And once that was set in motion, that idea, you get a number of people who, for different reasons, start to become members of that in-group, members of a group of people who are interested in working out in some way that narrative that denies first a concentration camp system. And a number of them were actually concentration camp survivors, interestingly enough, most important one, French Michael [unintelligible 13:45:12], who had been in a concentration camp as an inmate, but he had never seen anything that resembled gas chambers and crematoria. And he said, "The camps were bad, but certainly they were not extermination machines, they were not factories of death, of murder." And then you've get a sociological phenomenon of groups of people who bond over this common course, and attract then, in the 1970s, what I would call the intellectuals, a number of people who could join this movement, especially in France again. So it doesn't start in Germany, it starts in France. And the most important of men who in some way then starts to supply a theory and a whole body of work is a professor of literature, whose name is Robert Faurisson and who teaches literary theory at the University of Lille in France. Mike Isaacson: There were some other names in your book that you gave, you gave Arthur Butz. Who else? There was a guy...Staglich? Robert Jan Van Pelt: I would say there are many people who will start to make a contribution. I worked with Errol Morris on a movie, Mr. Death: The Rise and Fall of Fred Leuchter, Jr. and we were discussing and making the movie, and actually I'm quoted in the movie, how do these people get together? What is their motivation? And I said, "Some way it is like a club because like the rotary club or the Freemasonry, you get into it, you don't really know what you're getting into it. But once you get into it, you get really committed to it because it becomes part of your social life." Arthur Butz, professor of electrical engineering at Northwestern University, got interested. People get interested in the argument, they get interested in the nuts and bolts of the series. You have many buffs, you have many people who are interested in history, and their history buffs. And what makes a history buff, at a certain moment, different from a historian, is that a history buff always focuses on the detail and gets completely fascinated by the detail. And that can be a detail of the uniform, of the correct uniform of a civil war and actor. And of course, there are many of them in the United States, and that's all perfectly innocent. But sometimes there are history buffs who get focused on a detail like Sherlock Holmes. They see themselves as a Sherlock Holmes, and they think that there is a hidden reality that is not being stated, that is being hidden from the world. And that by focusing on the detail in the way that Sherlock Holmes does that in his of course, fictional investigations, that is, in some way, the way to the truth. And it has to do to with the CSI effect, which is idea of the fact that history can be recovered, can be, in some way, unveiled by the study of a detail. And of course, that makes incredibly good television. So a person like Butz, I think, gets interested in all kinds of what seemed to be very obscure details of the accounts of for example, the gas chambers or the crematoria is very suspicious, doesn't believe that the reality as told is really reality as it happened. And then gets interested in analyzing these details in such a way that this whole new world in some way is revealed once the detail is unmasked as a lie. And so it takes a certain mindset of people who in some way fall for the myth of Sherlock Holmes, or want to be Sherlock Holmes, but of course that is not normally the way that reality can be discovered even not, I would say in a criminal investigation. Mike Isaacson: Okay, so now let's talk about Auschwitz. Why Auschwitz? What about Auschwitz makes it command some attention? Robert Jan Van Pelt: So it commands a lot of attention, both for Holocaust deniers, they focus most of their attacks on the evidence of Auschwitz. But also, they do that because in some way many Holocaust story and some people who think about the Holocaust, if you hear the word Holocaust, and you ask an ordinary person in the street, does any name come to mind when you hear the word Holocaust of the place? Most people will say Auschwitz. In 1945, in the west, in Europe, they probably would have said American Belton. But since the 1970s, that is certainly Auschwitz. And there are very legitimate reasons for that. And I can just name a few of them. The first is that Auschwitz is the single largest place where Jews were massacred not only Jews, but also separatists normally, or Soviet prisoners of war. Also, other victims group in the Holocaust, one could say, and of course, also Polish non-Jewish patriots who were murdered there. Now, if we just accept for a moment to rough estimate of 6 million Jews victims of the Holocaust, then 1 million of them were murdered in Auschwitz. So that's the first thing. It is the largest of the extermination camps, the second largest Treblinka had a death toll of around 850,000, and then it goes down. So it is the biggest. The second, which is very important, is that Auschwitz is a place for which victims came from all over Europe. So, quite often, extermination camps that were very important in the Holocaust, and I give one example, Belzec that had 550,000 victims, but Belzec which was at that time in eastern Poland, it's still in eastern Poland today, it had a reasonable function. The victims came from around 200 miles 150 miles from around Belzec. It was a very densely settled area with Jews. Traditionally, it was the heartland of the Jews, around Lviv today in the Ukraine. But Auschwitz had victims coming from all over Europe, from Greece, from France, from the Netherlands, from Germany, from Italy, from Poland, and so on. So basically, when we talk about the Holocaust as a pan-European phenomenon, something that touched almost every European nation, that was either occupied or ruled by Germany. Then Auschwitz talks about that pan-European dimension of the Holocaust. The third thing is that Auschwitz is unique in that it doesn't have only gas chambers, and the word homicidal or genocidal gas chambers in Belzec, in Treblinka and Sobibor, in Majdanek and Kamno, but the gas chambers were actually part of crematoria. There were buildings in which the victims were brought into the building, they were then murdered in the gas chamber and their corpses were incinerated in that very same building. And you did not have that combination in the other camps, that is that if you have gas chambers in Treblinka, then after the murder, the corpses of the victims were taken out of those gas chambers and originally they were buried to mass graves, and later the bodies were incinerated on open pyres. So, what happens when you get a gas chamber that is in a building that has very complicated ovens, I mean ovens in the case of crematoria two and three that have the incineration capacity of almost 1500 corpses per day, you get actually a very complex building. Architects get involved, engineers get involved, a lot of money gets involved, because the buildings need to be constructed. Which means also that there is going to be a lot of evidence. We have no designs for the gas chambers in Treblinka, they didn't survive, they probably were drawn up on the proverbial back of an envelope or on a napkin. This is how architects quite conceive of their projects. But in the case of Auschwitz, because these were expensive buildings, it took time to build, they took resources, financial and also in building materials, there's a lot of evidence about that. And in this case, also, that's important, because when you have to commit a lot of resources in a crime, the crime of genocide, then it becomes very clear that it's intentional. And just to go back for a moment, in 1941 or 42, around 2 million Russian Jews were murdered in the then occupied Soviet Union, that would be today's Ukraine, Belarus, and the Baltic countries mainly, and a little bit of today's Russia also. They were murdered with men having rifles, by execution platoons, and so on. But those machine guns and those rifles had not been created to murder civilians, they had been created to be used in battle. So in that case, if you go to the smoking gun in those massacres, those killings, like the one in BabynYa in Kiev, that 80th anniversary will be happening in two months in the beginning of October, then you have the smoking gun, so to speak, you never can say this gun was actually made for the purpose of killing civilians. But if you go to a homicidal gas chamber in Auschwitz, and then you basically see it in relationship to the crematoriums that are in the same building, it's very easy to move the corpses from the gas chambers to that crematorium often, then basically, you have an installation that can only make sense in terms of a genocide, in terms of killing innocent civilians, civilians who cannot resist. Those gas chambers have no possible imaginable role in a battle. Now, you cannot, in some way, trick armed soldiers to go into a gas chamber and then you close the door and you bring in the gas. So in the case of Auschwitz, the fact that we have these very sophisticated expensive buildings that basically can only be explained from the perspective of genocide, actually, of which there were two is very important because the Auschwitz crematory and gas chambers are undeniable in that sense, as tools of genocide. And then the last reason is that actually, there's still a lot of stuff left enough. It's not only in terms of ruins, the ruins of this crematoria, but also there is a lot of paperwork preserved in the archives. And then finally, unlike these other camps, these extermination camps, Treblinka, Sobibor, and Belzec, Belzec had only two survivors, extremely effective extermination camp. Sobibor around 250, Treblinka around 200, but around 100,000, people actually left Auschwitz alive. Because Auschwitz was not only an extermination camp, but it was also a slave labor camp. And so this is why you have in Auschwitz, these selections upon arrival of the Jews where basically those who can't work are sent immediately to the gas chambers. And those who can work are basically worked to death or until they are moved somewhere else. And so what you have in the case of Auschwitz is enormous amount of eyewitness evidence. Not necessarily what happens right inside the gas chamber, it's impossible to have eyewitness evidence of that in a squared nature of the killing in the gas chamber, but eyewitness evidence of these buildings, the chimneys, the smoke. And then also in the case of the two slave workers that worked in the crematoria. A lot of eyewitness evidence was produced by them after the war, there were enough survivors of them to give evidence immediately after the war. And even a number of them had some good abilities to draw what they had seen. So there's also drawn evidence. So all in all, Auschwitz is in some way the crown jewel, in a sense, in the case that the Holocaust did happen, because of the nature of the evidence and the amount of the evidence that we have about the place. And that is exactly the reason that Holocaust deniers or negationists attack Auschwitz, because they want to attack that evidence. Mike Isaacson: So Irving's principle claim is that far fewer people die at Auschwitz in the Holocaust in general, than is the general consensus among historians. So you mentioned that a million people died at Auschwitz. How did we arrive at that number? Robert Jan Van Pelt: The number has evolved over time. And that actually is one of the reasons that in about 1990, the Holocaust deniers said you can never trust any number. When the Soviet, the Red Army, arrived on the 27th of January 1945 in Auschwitz, they had to make an informed guess immediately about a number of people that had been murdered in Auschwitz. And their first guess was around 5 million. And they didn't define who these people were. These were citizens of European nationals, they said. The Soviets were always very hesitant to actually divide the victims into groups. These were 5 million troops or 1 million troops, whatever like that, they never really wanted to go in there. They didn't want to separate the troops out. Then, the first forensic committee that was working there, reduced it to 4 million on the basis of almost no extra evidence, basically talking about the cremation capacity of the ovens. And said the ovens would have cremated so many bodies per day, these ovens existed in these four buildings for so many days, we assume that they were in operation 80% of the time, so they came to 4 million. Already at that time, basically, Jewish demographer said this is impossible. And they basically put the number closer to 1.5 million. They said, "Where would all those people have come from?" And in 1946, Rudolf Hoess, the commandant of Auschwitz from 1940 to 1943, he was then relieved of his duty, was arrested and ultimately tried. He testified first in Nuremberg as a witness and then was tried in Poland. And he wrote his memoirs while he was in prison before he was executed. And he also testified, he said, "The 4 million figure is absolutely obtainable. My calculations are that we murdered around 1.1 million people in Auschwitz during my reign as commandant." So he didn't have the whole period, but he had long enough. And by implication, if we then also take the murder rates during the time of his successor, this would have meant that the total number that he would agree to as a commandant, as a witness, as a person around the place, around 1.6 million. And he gave a detailed accounting of where those victims would have come from. He said, "The only way that you can really look at it, is to look at the transports. Which transports of Jews arrived in Auschwitz, at what time, how many people were in each transport, and how many of the transport were killed on arrival. And so there were really two numbers by, let's say, 1950. The first number was based on Hoess' testimony. And that was somewhere one and a half million. And then the second number was the official number that was fixed by the Russians. It was the Cold War. Of course Auschwitz was in Poland, it was being ruled by the communists. That was the official number of 4 million, but it didn't give any details of where those 4 million people would have come from. And so at the memorial in Auschwitz in the 1950s 60s 70s, and 80s, that said, 4 million people were murdered here, but it didn't give a breakdown of that number. However, at the Auschwitz Museum, which was a very professional Museum, it is basically the organization, the institution that preserves the Auschwitz site, it's a Poland State Museum, the historical department had already started to work on a detailed analysis of transports, and of course, the Germans had destroyed much of the evidence, and they had to come to the conclusion that the total number of people who had been deported to Auschwitz was 1.3 million. And the total of number of people that had been murdered in Auschwitz was 1.1 million. And that number still stands, by and large. When they used to say murdered in Auschwitz, the question is how? Because even if you were to say, "Okay, we accept the figure, 1.1 million people died in Auschwitz." then the question, of course, remains did they die of natural deaths or that were they actually murdered? People died in Auschwitz in all different ways. People were murdered in gas chambers. Majority of people were murdered as they did slave labor, they were beaten to death on the site by overseers. People were murdered during torture sessions in the camp, the [unintelligible 33:37:22], people were murdered when they were ill, when they were seen that they could work anymore, they were given an injection in the heart, which was poison. But also people died as a result of infectious diseases, for example, typhus, or they died as a result of starvation. And so the question now is, how did people die? And can we "blame" the Germans for all of those deaths? So one of the things that deniers like Irving did early on, is to say, "Okay, we accept that Auschwitz and also other camps are really deadly places. But almost everyone died as a result of typhus, as infectious diseases." And we might say that the Germans were not acting wisely by bringing so many people together in the place. But ultimately, typhus happens also in other places. So we can't really say that the deaths as a result of typhus are part of a genocidal programme. They might be more part of mismanagement by the camp, or they are the result and this is actually blaming the allies now, turning the finger to the allies, they are the result of the terrible conditions created in Germany as the result of the Allied bombings. And in that case, the deniers point actually to Bergen-Belsen, which in 1945 was liberated by the British Army. And that became the symbol of the German death camps because of a lot of news, men arrived to the British troops in Bergen-Belsen on the 15th of April 1945. And what you saw in Bergen-Belsen, that camp had never had any gas chambers, they had never had any crematoria. It was, for most of its history, a relatively good camp to be. If you look at all of the options in the German concentration camp system, it was one of the better camps. But what the Allied soldiers saw in 1945 was the result of the typhus epidemic. And the typhus epidemic, according to Holocaust deniers, was the result basically the disintegration of the German economy and the German system to supply the camps with food and so on. And they ultimately decided if you have to blame anyone for the situation in Bergen-Belsen, these are the Allied bombardments which have destroyed the food and other infrastructure of Germany. And so, this is where many deniers are. They are in this grey zone. What they will say is that, "Okay, we agree that people died, they didn't die because a number of SS men put them in a gas chamber, and then supplied the chamber with cyanide, they died as a result of typhus." And this is in that discourse in the early 1990s, when actually an American historian at Princeton, basically endorsed this vision, his name was Arno Mayer in a book Why did the heavens not darken? that man like Irving was very much encouraged to take the position which he took, which he said, "This is all a big misunderstanding really. Auschwitz was not a good place to be but blame the bacteria, don't blame the Germans." Mike Isaacson: Okay, so moving along. Robert Faurisson has an infamous line, “No holes, no Holocaust.” So, what does that line mean, and what is the significance of the holes? Robert Jan Van Pelt: Yeah. So this goes back to the idea of show me the smoking gun, show me the evidence. Now, the two of the major gas chambers in Auschwitz, two of the crematoriums, which were the largest factories of deaths, they were underground gas chambers. And so now the question is, how did the gas enter into the gas chambers? Was it removed after the gassing, but also how did it enter? Now, people hear the word gas, they think that gas would have been pumped into a gas chamber through a system of pipes. But that actually was not the case in these Auschwitz crematoria. The gas that was used in Auschwitz was actually a delousing product, a cyanide delousing project that came in a tip. And it was really to use in ships of the Navy, it was also to use to kill vermin in grain silos because of course, all kinds of vermins would be eating the grain, it would be used on the front in the battlefield to delouse the uniforms of soldiers. Lice is everywhere where we have a lot of people who are camped wash and spent a lot of time together. So, what happened was that in the First World War, the German army had developed a delousing agent, that basically consisted of cyanide and that was commercially marketed since the 1920s. It was liquid cyanide that is soaked in either gypsum like substance or in paper discs. That happens in factory conditions. And then these paper discs or this gypsum full of cyanide is then packed in a tin, ordinary tin like canned tomatoes or something like that. In that tin, the cyanide has a shelf life of over six months. And so those tins can be shipped to whoever ultimately needs delousing job. And then what happens is that if you need to delouse, let's say a tom of clothing, then you put this in a room, seal the room, the windows and so on, and the doors, but keep one door that you can open and close, go into the room with a gas mask, open the tin with an ordinary tin opener, and then throw the contents on the floor, in this case the gypsum or the paper discs with the cyanide in it. What happens is that the cyanide will start to de-gas from the substance in it with a soak. And it will do so for around 24 hours. It de-gases very slowly because it needs not only to destroy the vermin, but also their eggs. And that takes a long time, it takes 24 hours. And immediately after the soldier or the medic has put all of that stuff on the floor, he walks out of the room and then closes the door, tapes the door so that it is sealed, takes off his gas mask and then you have to wait for 24 hours until the degassing has stopped and all of the vermin and the eggs basically are destroyed. This was the way that in Auschwitz, lethal gas was used gas chambers. Now, the problem with homicidal gas chamber is that you cannot simply put people in a room and then have a medic come in with a gas chamber with a gas mask, and then open a couple of tins, throw the contents on the floor and then walk out. That's not going to work. You need to introduce the gas in a different way. So the construction that the Germans used was that they had holes in the roof. In the case of those crematorium two and three, they had four holes in the roof. And in the first incarnation of a gas chamber, now if it was a crematorium two, they had to open the cover and then they dumped the contents of the tin inside the room. So that fell on top of the people who were crowded in tight room and then they closed the cover again and waited for 24 hours. And then opened the doors and started airing the place until people could come in and take the corpses out. That worked well until daily transport started to arrive of which people needed to be murdered. Now, the problem was the cyclone B as it was being shipped to Auschwitz, that it had this 24 degassing cycle. The degassing is very slow from the material in which the cyanide soaked. And if you're in a hurry, and the SS was formed late 1942 in Auschwitz in a hurry because of the daily arrival of train, so you needed to have the gas chamber available relatively quickly after it had been used and you needed to burn the corpses of the people who had been killed basically within the next 24 hours before the next train arrives with victims, you couldn't afford any more to wait for the 24 hours for the degassing to stop. The moment that everyone was murdered, and that mostly happened after 10 15 minutes, you wanted to basically be able to enter the gas chamber and then start cleaning up the gas chamber. Taking out the corpses you take out the gold off the teeth and so on, and then bring the corpses to the ovens. So the key to that operation was that you now had to remove the still degassing cyclone from the room 15 minutes after you had introduced it. That was the technical problem. And the technical solution was to actually lower now with let's call it a little basket. Put all of the contents of the tin in the basket, lower that basket into the room, basically murder everyone within the first 15 minutes because that's the time it takes with that cyanide concentration, and then hoists the basket out of the room through that same hole in which you have lowered it and discard the still degassing cyclone on the roof of the building. The problem of course, is that if you simply have a dive basket going down into a room, the victims can interfere with it. So the solution to prevent the interference of the victims with that lowering of the cyclone into the room was to create a wire mesh column, a cage around it, so it is lowered in the center of a cage. And the victims can see it. And through the cage, all of the cyclone material, the cyanide can drift into the room, but they cannot actually interfere with it. And so four of those cages existed in crematorium two and the gas chamber in four and crematorium three. The problem in terms of evidence is that we have a lot of eyewitness evidence of these cages, these columns as they're called, these gas columns. We have evidence of the man who made it in 1942, we have evidence of people who worked in those gas chambers, cleaning it up afterwards, and who survived the war. We have evidence even by Rudolf Hoess, but none of these cages survived because they were taken out before the destruction of the crematoria at the time that Auschwitz was evacuated at the end of the war. So first of all, we don't have those cages anymore, those columns. Second of all, we don't have drawings, we don't have original drawings, we don't have blueprints, because they were added into the building after the building was almost completed. And so Holocaust deniers, and especially Robert Faurisson, have said, "Because you cannot show me those cages, because you cannot show me the original blueprints, they'd never existed." And on top of that, those cages connected to the outside world through a hole because at the top of the cage was a hole and the cyclone was lowered through that hole in the cage. So they said, "If you cannot show me those holes in the concrete roof of the gas chamber, if there are no holes there at the alleged place where they were, then you can never say that actually there was any means of introducing the cyclone into those underground spaces." The problem with such roofs is that they were dynamited at the end of the war by the SS. And so they were destroyed, they're basically in pieces. So, how do you now show into a dynamited concrete slab in which there are many holes? No, the whole steps were purposely created to allow for the introduction of the cyclone. And a friend of mine, the late Harry Marcel, actually solved that problem in the year 2000 at a time of the Irving trial when he went to some forensic archaeological expedition to Auschwitz, and actually was in the case of crematory two, able to locate three of the four holes by looking actually at an important design detail. They said when you create a hole in the concrete slab, you have to do something with the rebar because if a rebar would probably run through that hole in some way, you cannot have that, otherwise the hole doesn't function. So what you do before you pour the concrete, you cut the rebar at the point and you bend to the end of the rebar back 180 degrees. And those kinds of details are still visible in the slab of that covered gas chamber of crematorium two. So in that sense, we have the forensic evidence, the physical material forensic evidence for the existence of those holes. Mike Isaacson: Okay, another thing I've seen negationists take aim at is the lack of insulation on the lights in the gas chambers. So, according to them cyanide is explosive and would have ignited in such a room. So, why is this a lie? Robert Jan Van Pelt: This the argument might be right, cyanide can be explosive, but the question is what concentration? Chemical substances behave very differently and behave at different concentrations. And the Auschwitz cyanide gas chambers operated at a very low concentration, it doesn't take that much to murder people. It takes around 500 600 parts per million and then you will be dead in 10 minutes. So the argument is derived from high concentration of cyanide into gas chambers. I certainly have not replicated the thing in a lab, so I must say that in this case, I need to lean on the authority of others. But basically, I have been taught that this can be all explained because of the low concentration of cyanide used in the Auschwitz gas chambers. Mike Isaacson: Right. So one of the strongest pieces of supposed evidence comes from Fred Leuchter, who claimed to have illegally taken a brick from Auschwitz to run some forensic tests. So, what can we say about Leuchter's tests? Robert Jan Van Pelt: Now, of course, the strongest piece of supposed evidence that the Auschwitz gas chambers would never use these gas chambers. In 1988, he went to Auschwitz to take samples of the walls of the homicidal gas chambers, and also of the walls of delousing chambers, that used cyclones. And so he did a compare and contrast method. One of the big differences, and in the case of the walls of the homicidal gas chambers, he said there's very little cyanide in there. And in the case of the level of cyanide in the delousing chambers, he said, "When we take samples, there's a very high concentration of cyanide." Now, there were many different problems. First of all, there were problems, this is basic assumptions. And if you go into delousing chambers, you see actually that the walls are blue, that these are originally whitewash walls that became blue. And this is Prussian blue, and it actually indicates the pigment is the result of binding of cyanide molecules with iron, basically the result is ferro ferricyanide, and that creates a blue pigment. Now, why do you get that cyanide deposit in the wall that creates this blue stain? The first reason is typically, in these delousing chambers, cyanide could be used in high concentration, it would be used over a long period of time, that is typically 24 hours at a time and this were also used continuously. And in order for Prussian blue, for ferro ferricyanide to form, it can only form when there is actually a low level of carbon dioxide in the room. And this actually has been replicated forensic labs in Poland. However, when you have a relatively high level of carbon dioxide in the room, as when you have also the cyclone material, the carbon dioxide prevents the formation of this pigment, prevents the binding of the cyanide with the iron atom. And this is why in homicidal gas chambers, you typically will not find this blue pigment, unless that homicidal gas chamber was also used for delousing. So this is one line of explanation. The second thing has to do with the fact that the homicidal gas chambers were basically destroyed. What Leuchter did was take samples of bricks that had been exposed to the elements by the time he came there for 35 years. The plaster that had covered the brick didn't exist anymore. It was very few samples, so that he took actually, the samples from the brick. That brick had not been exposed to cyanide at all because it had been covered by plaster. So the problem is his samples that he took from the homicidal gas chambers is that we actually do not know if they were ever exposed to cyanide because they would have been covered. And also then he took samples, we don't really know how much of the dilution of the sample material. We don't know how deep he went. So none of these things was ever recorded. So ultimately, chemists who have looked at his methods say this has no value whatsoever. This is the most amateurist forensic investigation. And certainly, the argument also of the complete different chemical conditions that exist in a homicidal gas chamber. That is especially because of the high level of carbon dioxide, the results of the breathing of the victims before they die, and the absence of a heightened level of carbon dioxide in delousing gas chambers provide enough evidence to show that Leuchter's results are worse. Mike Isaacson: Okay, so like I mentioned earlier in the show, you're the chief curator of Auschwitz: Not Long Ago, Not Far Away. What does Auschwitz have to teach the public today? Robert Jan Van Pelt: Yeah, there's no simple lesson. Some people will say what hatred can do. I'm a professor in an architecture school, for me, when I talk with my students about places like Auschwitz, I like to look at the macro level, at the role of professionals, of architects of people who get involved in creating these places, and who do this without really asking themselves any questions of what they're making. Or if they ask those questions, who do not really care how things are going to be used. Nowadays, bureaucrats, engineers, all of us, many of us have an incredible amount of power of ability to influence the lives of other people for good or for evil. And, of course, we find it very much right now on a very individual level when we're talking about vaccines, and masking and so on. And, in many ways, for me Auschwitz, it's not a story of a number of evil geniuses who are plotting to create hell on earth, certainly, that was a part of it. Certainly, there are moments in the history of that camp where you can say, "This is one of the major crimes in history that is being planned here." But it's also a story of a hell of a lot of people who with great thoughtlessness get themselves involved in this, and then at a certain moment, don't have the backbone to pull out. And, as a historian, I went into the research of this camp because so much evidence is there, in order to find in some way that diabolical dimension. And in the end, yes, the result is diabolical. But for the rest, I became actually fascinated by the incredible importance of mediocrity, of lies, of people lying to themselves, of where they are and what they're doing. And in that sense, I think that Auschwitz is in many ways, also a good metaphor of the situation we find ourselves in today. Mike Isaacson: Yeah, I believe Arendt called it the banality of evil, right? Robert Jan Van Pelt: Evil is not banal. Obviously, evil is not banal, but it's banal dimension to evil. And very few people do bad things because they want to do bad things. But most of us end up doing bad things because we're lazy, because we're intellectually lazy, because we do not basically ask for the truth. Because we're willing to basically make empty slogans into a convenient truth for ourselves so that we do not have to look in the mirror and do have to face very inconvenient facts. And we are right now clearly in many different ways, both climatalogically but also socially and politically on the crossroads. And when you have to make decision on what road you want to go, you have to ask tough questions to yourself. And certainly none of the people who were involved with Auschwitz between 1940 and 45 asked any of those tough questions. Mike Isaacson: All right, Dr. Van Pelt, thank you so much for coming on the podcast to debunk the Holocaust negationists. To learn more about Auschwitz and its detractors, check out The Case for Auschwitz: Evidence from the Irving Trial. Thanks again. Robert Jan Van Pelt: Thanks very much. It was wonderful to be with you. Mike Isaacson: If you liked what you heard and want to contribute to making this podcast, consider subscribing to our Patreon. Patrons get early access to episodes and free merch. You can also make a one-time donation to our PayPal or Cash App with the username NaziLies. Include your mailing address to get some swag. [Theme song]

Nació como Iósif Semiónovich Grosman en Berdichev (Ucrania), en 1905, y falleció en Moscú en 1964. Fue un periodista y escritor soviético judeo-ruso. Pese a que su padre se adhirió a los mencheviques, él apoyó a la revolución rusa de 1917. Estudió en la Universidad Estatal de Moscú, en donde empezó a escribir historias cortas, algo que continuaría haciendo cuando, regresando a su Ucrania natal, empezó a trabajar de ingeniero en una cuenca minera. Más tarde se dedicó por completo a la escritura. Durante la invasión nazi actuó como corresponsal de guerra, describiendo en sus artículos la limpieza étnica en Ucrania y Polonia y la liberación de los campos de concentración de Treblinka y Majdanek. Su testimonio periodístico El infierno de Treblinka es desgarrador, y se utilizó en el juicio de Núremberg a los jerarcas nazis. Participó en el proyecto de El libro negro, organizado por el Comité Judío Anti-Fascista para documentar el Holocausto. En él, Vasili Grossman e Ilyá Ehrenburg compilaron los testimonios de los supervivientes para que el mundo conociera la insondable magnitud del horror de las matanzas a través de cientos de testimonios llegados a sus manos o recogidos por medio de entrevistas a las víctimas. Vetada su publicación por Stalin y convertido en manuscrito secreto, El libro negro ha llegado a nosotros como llegan los milagros. Su novela más importante es Vida y destino, en la que se relatan las atrocidades nazis y estalinistas durante la II Guerra Mundial. El libro fue prohibido y secuestrado por la KGB, pero en los años 80, ya muerto Grossman, se recuperó una copia del manuscrito y se pudo publicar. No sería hasta 1988 que pudo salir una edición en la Unión Soviética. La primera traducción al español se haría a partir de la traducción francesa, aunque en 2007 vio la luz una traducción directa del ruso. En España se han publicado otras obras suyas de importancia, como Stalingrado, Todo fluye y varias colecciones de relatos. La historia de cada una de sus obras es la historia de una vida siempre al borde del abismo y la historia de un destino labrado con dolor. En esta conferencia, el editor y director de la revista “Raíces” Horacio Kohan realizará un recorrido por la vida y obra de Vasili Grossman.

Autor: Fleermann, Bastian Sendung: Fazit Hören bis: 19.01.2038 04:14

This lecture event is part of the 11th Annual Kościuszko Chair Spring Symposium in honor of Lady Blanka Rosenstiel sponsored by the Kościuszko Chair in Polish Studies and the Center for Intermarium studies. Lady Blanka Rosenstiel and the American Institute of Polish Culture (AIPC) established the Kościuszko Chair of Polish Studies at IWP in 2008. The Kościuszko Chair serves as a center for Polish Studies in the broadest sense, including learning, teaching, researching, and writing about Poland's culture, history, heritage, religion, government, economy, and successes in the arts, sciences, and letters, with special emphasis on the achievements of Polish civilization and its relation to other nations, particularly the United States. We remain grateful for Lady Blanka's leadership in founding this Chair at IWP. About the lecture: Jerzy Kwiatkowski survived 485 days in the Majdanek concentration camp. Months after World War II ended, Jerzy began writing his reminiscence of the horrors he had witnessed. Over 50 years since the first Polish edition was released, an English translation of the gripping memoir has been published by the Hoover Institution Press. This new edition serves as the basis for a discussion of Jerzy Kwiatkowski's early life, his camp experience and his efforts to leave a written testament for his fellow prisoners who never left the gates of Majdanek. About the speaker: Nicholas Siekierski is a PhD candidate at the Tadeusz Manteuffel Institute of History at the Polish Academy of Sciences in Warsaw. He is writing his dissertation on Herbert Hoover and the American Relief Administration in Poland after the First World War. He is also a translator.

Rok 1945. Niemiecki Breslau staje się polskim Wrocławiem. Pośród codziennych trudów życia nowych i starych mieszkańców, pracy pionierów czy odgruzowywania ulic w dawnym budynku Palast-Theatre rodziło się kino „Warszawa” (obecnie jest to DCF). I choć we Wrocławiu było wiele kin po których obecnie pozostały tylko wspomnienia to właśnie „Warszawa” była pierwszym otwartym po II wojnie światowej kinem we Wrocławiu. W rozmowie z Panem Jarosławem Perdutą, dyrektorem Dolnośląskiego Centrum Filmowego postaramy się odrobinę przenieść w czasie i poczuć magię kina, która panowała w powojennym Wrocławiu. Porozmawiamy o tym jak wyglądało uruchamianie kina w mieście które dopiero co otrząsało się z wojny. Dlaczego pierwszym wyświetlonym filmem był „Majdanek”.

In this show we observe Yom HaShoah with part 2 of a fantastic new interview with Holocaust survivor Pinchas Gutter, discussing his experiences as a boy growing up in Lodz, Poland, later relocating to Warsaw, surviving the Warsaw Ghetto as well as deportation to the Majdanek death camp. This week's show the second part of the discussion, with the first part having aired the previous Wednesday, March 31, 2021. Pinchas Gutter is well known as a Holocaust survivor, and frequently serves as a speaker and educator in various forums around the world. He was the first survivor to create a lifelike hologram of himself for the USC Shoah Foundation's Dimensions in Testimony project. For more info on Pinchas Gutter visit: Wikipedia Page: https://en.wikipedia.org/wiki/Pinchas_Gutter Shoah Foundation Page: https://sfi.usc.edu/survivor/pinchas-gutter We also played an extended selection of Holocaust-related songs as part of today's broadcast. Music: Shimon Yisraeli: Zog Nit Keyn Mol Avrom Brun: Vos Darfn Mir Veynen Chava Alberstein: Friling Avrom Brun: Shtiler, Shtiler Margaret (Martele) Friedman: Es Brent Chava Alberstein: Unter Dayne Vayse Shtern Henry Sapoznik: Itzik Vitnberg Dudu Fisher: Vu Ahin Zol Ikh Geyn Adrienne Cooper: Shtiler, Shtiler Michael Alpert: S'Iz Geven a Zumertog David Waletzky: Yisrolik Josh Waletzky: Yid, Du Partizaner Josh Waletzky: Shtil Di Nakht Intro instrumental music: DEM HELFANDS TANTS, an instrumental track from the CD Jeff Warschauer: The Singing Waltz Air Date: April 7, 2021

In this show we finish out Pesach and transition to Yom HaShoah with a fantastic new interview with Holocaust survivor Pinchas Gutter, discussing his experiences as a boy growing up in Lodz, Poland, later relocating to Warsaw, surviving the Warsaw Ghetto as well as deportation to the Majdanek death camp. This week's show presents the first part of the discussion, with the second part airing the following Wednesday, April 7, 2021. Pinchas Gutter is well known as a Holocaust survivor, and frequently serves as a speaker and educator in various forums around the world. He was the first survivor to create a lifelike hologram of himself for the USC Shoah Foundation's Dimensions in Testimony project. For more info on Pinchas Gutter visit: Wikipedia Page: https://en.wikipedia.org/wiki/Pinchas_Gutter Shoah Foundation Page: https://sfi.usc.edu/survivor/pinchas-gutter Happy Passover! א כשרן און געזונטן פסח! Happy Passover and thanks to friends, participants, and sponsors of this show: Israel Book Shop https://www.israelbookshop.com/ (Eli Dovek recorded Mar 28 2007) The Butcherie https://www.butcherie.com/ (Max Gelerman ז״ל recorded Mar 28 2007) Cheryl Ann's Bakery http://cherylannsbakery.com/ AAJHS of Greater Boston http://www.generationsafterboston.org/ (Mary Erlich recorded Mar 17 2021) Leah Shporer-Leavitt, Boston (recorded Mar 17 2021) Music: Meshugga Beach Party: Dayenu Malavsky Sisters: Tayere Malke Moishe Oysher: Eliahu Hanovi Sholom Katz: Mole Rachamim Intro instrumental music: DEM HELFANDS TANTS, an instrumental track from the CD Jeff Warschauer: The Singing Waltz Air Date: March 31, 2021

Wykład dr. Macieja Kozłowskiego [18 maja 2020] Dr Maciej Kozłowski podczas ostatniego wykładu z cyklu, którego tematem były korzenie Holokaustu, opowiada o przebiegu ostatniej fazy Zagłady, w trakcie której Niemcy w zorganizowany sposób wymordowali większość europejskich Żydów. Szczególne miejsce podczas prelekcji ma akcja „Reinhardt“, w ramach której w okresie 1942-1943 naziści eksterminowali Żydów z terenu Generalnego Gubernatorstwa. Historyk podczas wykładu omawia również akcje oporu wobec Holokaustu, jak bunt w Sobiborze czy działalność „Żegoty”. Mówi również o współudziale Polaków w mordowaniu Żydów. Dr Maciej Kozłowski podczas wykładu opowiada o ostatniej fazie Holokaustu, w trakcie której Niemcy w zorganizowany sposób wymordowali większość europejskich Żydów. Miejscem kaźni były obozy koncentracyjne, które naziści zbudowali w większości na terenie Polski (Bełżec, Sobibór, Treblinka, Majdanek, Oświęcim-Brzezinka). Historyk podczas prelekcji relacjonuje, jak przebiegała akcja „Reinhardt“, w której w okresie 1942-1943 Niemcy eksterminowali Żydów z obszaru Generalnego Gubernatorstwa. Dowódcą operacji był szef SS i policji dystryktu lubelskiego Odilo Globocnik, zaś szefem sztabu Hermann Höfle. Dzięki tzw. telegramowi Höflego, który w 2000 roku historycy odkryli w odtajnionych archiwach brytyjskich, znana jest liczba Żydów, którzy zostali zamordowani w poszczególnych obozach śmierci. Opór wobec Zagłady Dr Kozłowski opowiada również o oporze wobec masowej eksterminacji Żydów. Historyk szerzej omawia bunt w Sobiborze, do którego doszło w październiku 1943 roku. W jego wyniku na wolność wydostało się kilkuset Żydów, z czego kilkudziesięciu dotrwało w ukryciu do końca wojny. Dr Kozłowski przedstawia również postać Zofii-Kossak-Szczuckiej, która zainicjowała działalność konspiracyjnej „Żegoty”. Ukazuje też sylwetkę Jana Karskiego, emisariusza Polskiego Państwa Podziemnego, który informował aliantów o prowadzonej przez Niemców w Polsce zagładzie Żydów. Mówi też jednak o udziale Polaków w wydawaniu i mordowaniu uciekinierów z gett. Według szacunków po ich likwidacji na terenie Polski ukrywało się kilkaset tysięcy Żydów, z czego duża część poniosła śmierć wydana Niemcom bądź zamordowana przez Polaków.

Polish-Australian Felicia Jedrasiak spent her teenage years in a German concentration camp and working as forced labour on a soldier's farm. Yet her life has been full of so much joy. Mrs Jay has lived an extraordinary life. From the tiny village of Ruda Różaniecka in Poland, to Majdanek concentration camp, and a refugee camp in Italy where she found her life love, before making her way to Cabramatta in Sydney's west. Felicia's son Peter, my cousin, also jumps in on this episode to help join some dots. 

Wykład dr. Piotra Cywińskiego, Klub Inteligencji Katolickiej [27 luty 2020] Miejsca pamięci powstałe w Europie wokół niemieckich obozów koncentracyjnych i obozów śmierci mają różny charakter. Dr Piotr Cywiński, dyrektor Muzeum Państwowego Auschwitz-Birkenau, opowiada jak lokalne uwarunkowania w danym kraju przekładają się na sposób ich upamiętnienia. Wykład odbył się w Klubie Inteligencji Katolickiej w Warszawie. Dr Cywiński rozpoczyna prelekcję od określenia okoliczności, które powodowały potrzebę utworzenia miejsca pamięci wokół danego obozu. Zwraca uwagę, że decydującym czynnikiem była jego wielkość. Małe obozy pracy, które powstały przy niewielkich fabrykach, najczęściej burzono i zakład wracał do swojej pierwotnej funkcji. – Z większymi obozami pada pytanie po wojnie co zrobić, bo jednak są ocalali, bo jednak jest historia, bo ta historia jest dramatyczna i powstają tak naprawdę bardzo różne wersje czegoś, co dopiero później zaczyna się nazywać miejscami pamięci – mówi prelegent. Miejsca pamięci wokół obozów koncentracyjnych i obozów śmierci Dyrektor Państwowego Muzeum Auschwitz-Birkenau zwraca uwagę, że termin miejsce pamięci najwcześniej pojawił w Niemczech. Użyto w tym celu słowa der Gedenkstätte. Dopiero później pojawiły się francuskie i angielskie określenia – mémorial i memorial. W Polsce termin miejsce pamięci pojawił się później, ponieważ w kontekście upamiętniania zaczął przeważać termin muzeum. Jako pierwsze upamiętniono w Europie obozy Oświęcim i Majdanek. Stało się to oficjalnie w 1947 roku. Dr Cywiński wyjaśnia, że kalendarz kolejnych upamiętnień zależał od kilku czynników. Po pierwsze, czy obóz znajdował się na wschodzie czy na zachodzie Europy. Po drugie, czy funkcjonował na terenie Niemiec czy gdzie indziej. Wreszcie po trzecie, czy był jedynie miejscem martylologii żydowskiej, czyli przede wszystkim martylologii zamordowanych, czy też istniała duża grupa ocalałych więźniów. – Na ogół ustanowienie tych miejsc pamięci zawsze zaczyna się od tych ocalałych, którzy walczą o to, żeby te resztki zostały jakoś zagospodarowane, żeby powstało „coś” – to „coś” to może być pomnik, to coś to może być muzeum, to może być jakaś przestrzeń edukacji – wyjaśnia dr Cywiński. Charakter miejsc pamięci również jest zależny od kilku czynników. Po pierwsze, czy obóz funkcjonował do końca wojny, czy Niemcy wcześniej go zlikwidowali – jak Treblinkę, Bełżec, Sobibór czy Kulmhof. Po drugie, czy upamiętnienia dokonano niedługo po wojnie, czy kilkadziesiąt lat po. Prelegent zaznaczył, że charakter niektórych miejsc zmienił się w latach 90., kiedy powstały wokół nich centra edukacyjne wraz odpowiednią infrastrukturą. Problemy instytucjonalne miejsc pamięci wokół byłych obozów Kolejną cześć wystąpienia dr Cywiński poświęca na opisanie, jak otoczenie instytucjonalne w danym państwie wpływa na funkcjonowanie miejsc pamięci. Prelegent zaznacza, że każdy kraj stworzył własny model upamiętniania. – Pomimo tego, że stowarzyszenia byłych więźniów często pokrywały wiele krajów (…) to de facto, struktura danego miejsca była wymyślona przez dane państwo w zupełnym oderwaniu do tradycji, które powstały w innych państwach – mówi.

To jedyny znany taki dokument. Dziennik z Majdanka. Napisany przez 16-latkę, która trafiła do obozu z łapanki na kilka miesięcy 1943 roku. Nazywała się Jadwiga Ankiewicz. 17 kwietnia napisała: „W powietrzu czuć już wiosnę. Rozgadałyśmy się na ulubiony temat majdaniarek: «jak to będzie, kiedy będziemy na Wolności». Gotowe byłyśmy zapomnieć już, że jesteśmy jeszcze na Majdanku. Ale nic! Światła pozawieszane na drutach przypominają: «jesteście w obozie». Jakże nienawidzę tych drgających, szyderczych świateł, zawsze zepsują dobry nastrój.” Dziennik pisany w całości na terenie obozu, w zeszycie w jedną linię, wrócił na Majdanek w latach 90. O zapiskach, o Jadwidze i o jej rodzinie opowiemy w reportażu „Dziennik z Majdanka”. Wspomnienia Teresy Tobery, kuzynki Jadzi, nagrała Jolanta Laskowska – kierownik Działu Edukacji Państwowego Muzeum na Majdanku. Dziennik czytała uczennica II Liceum Ogólnokształcącego im. Zamoyskiego w Lublinie Joanna Kozieł. To nagrania przygotowane przez muzeum przed internetową promocją książki. Po 11.00 zaprasza Magda Grydniewska. Fot. Państwowe Muzeum na Majdanku / Facebook

15 stycznia 1943 roku Jadwiga Ankiewcz została aresztowana w publicznej łapance w Warszawie i osadzona na Pawiaku.Dwa dni później przewieziono ją do obozu na Majdanku. W czasie pobytu na Majdanku Jadwiga pisała dziennik.Udało jej się wydostać go z obozu i ocalić.Dzięki dbałości rodziny, dziennik zachował się do dziś.Państwowe Muzeum na Majdanku prezentuje pierwszą książkową publikacje rękopisu młodej dziewczyny.

We have spoken of being hemmed in - all the way back in episode #32 – Charge of The Light Brigade. When you think it's all over – there's no way out. And you feel forsaken, you don't even realise that this is the point that you are about to be delivered. In the blink of an eye. The 3 Weeks are described as two fences hemming us in – Bein Hametzorim – between the Straits. The days that could have been, and the days that just are... And we feel stuck. It's painful. But the pain tells you that you are alive. We will hear a bit about Alexander Donatz's Holocaust Kingdom experience – in the torture chamber that was Majdanek, freedom could be found in the most unexpected of places. He espouses Viktor Frankl's (himself a survivor) philosophy without having even met the man. And we will discover the secret of the dawn itself within the darkest part of the night.

Prof. Władysława Bartoszewskiego wspominają prof. Michał Komar, dr. Władysław T. Bartoszewski i prof. Michał Dobrowolski, Pałac Kultury i Nauki [21 września 2015] W biografii prof. Władysława Bartoszewskiego ciężko odróżnić sferę publiczną od prywatnej – mówili zgodnie prelegenci wspominający go podczas sesji, która odbyła się w ramach XIX Festiwalu Nauki w Warszawie. O dziedzictwie pozostawionym przez prof. Bartoszewskiego dyskutowali jego biograf prof. Michał Komar, syn dr Władysław T. Bartoszewski oraz dwukrotny rzecznik prasowy z czasów pełnienia funkcji szefa MSZ prof. Paweł Dobrowolski. Michał Komar rozpoczął od przypomnienia niezwykłej biografii Władysława Bartoszewskiego. Autor wywiadów rzek z profesorem mówił o pięknej wojennej karcie w jego życiorysie, na której zapisało się uwięzienie w niemieckim obozie koncentracyjnym w Oświęcimiu, działalność w komórkach kontrwywiadu więziennego i zajmującej się ludnością żydowską w Departamencie Spraw Wewnętrznych Delegatury Rządu na Kraj, służba w Biurze Informacji i Propagandy Komendy Głównej AK oraz działalność w Żegocie. Przywołał też jego pionierskie zasługi dla dialogu polsko-żydowskiego i polsko-niemieckiego. Michał Komar podkreślił, że prowadzenie tego ostatniego w l. 60 było aktem niezwykłej odwagi cywilnej. Nastroje społeczne były bowiem wtedy jeszcze Niemcom zdecydowanie nieprzychylne. Biograf profesora stwierdził, że Władysław Bartoszewski wykazał się w tym aspekcie darem przewidywania i budowania przyszłości, co należy określić właśnie mianem dziedzictwa pozostawionego przez profesora, z którego można czerpać do dziś. Władysław T. Bartoszewski, syn profesora Bartoszewskiego, jako główny czynnik, który uformował jego ojca, wskazał gimnazjum i liceum jezuickie. Bartoszewski junior przypomniał obecnych we wspomnieniach ojca: dyrektora jezuickiej szkoły, który zginął w niemieckim obozie koncentracyjnym „Majdanek”, nauczycielu języka niemieckiego, endeka, który nauczył go miłości do niemieckiej kultury, a w czasie okupacji ratował Żydów oraz profesora matematyki, z którym razem pchał walec w Oświęcimiu. Syn profesora Bartoszewskiego wspomniał też dom rodzinny jego ojca. Choć dziadek miał konserwatywne poglądy, to dom był też otwarty na obywateli polskich pochodzenia żydowskiego. Wymienił też Zofię Kossak-Szczucką, współzałożycielkę Żegoty, która z racji starszego wieku także wywarła na Władysława Bartoszewskiego silny wpływ. Jako dziedzictwo pozostawione przez ojca Bartoszewski senior wymienił przekonanie, że choć ludzie są zdolni do najgorszych czynów, to działając z innymi w dobrej sprawie, można przeciwstawić się złu. Syn profesora Bartoszewskiego podkreślił także, że ojciec szerokie kontakty prywatne wykorzystywał do załatwiania spraw Polski.Przypomniał w tym kontekście jego przyjaźnie z politykami niemieckimi i austriackimi, jak np. z kanclerzem Niemiec Helmutem Kohlem. Paweł Dobrowolski, dwukrotny rzecznik prasowy Władysława Bartoszewskiego, stwierdził, że próba mówienia o profesorze Bartoszewskim to jak zmuszenie kogoś, by w cztery minuty streścił wielką encyklopedię powszechną. Skupił się zatem metodach komunikacji, które stosował jego szef w sferze publicznej. Jako pierwszą z nich wymienił umiejętność budowania dialogu i środowiska. Za przykład podał jego przyjaźń z niegdyś marksizującym Leszkiem Kołakowskim, z którym diametralnie różnił się w poglądach. Paweł Dobrowolski wspominał też, że jego szef podczas werbalnej komunikacji bardzo często posługiwał się opowiadaniami, które zaczynał często snuć w najmniej oczekiwanych momentach. Po trzecie, opisał profesora Bartoszewskiego jako „człowieka mówiącego, który posługiwał się żywym słowem”. Te cechy były zdaniem prelegenta charakterystyczne dla przedstawiciela inteligencji, uformowanej w XIX i XX w.

W programie “Na własne uszy” przypomnimy reportaż Mariusza Kamińskiego pt. „Inny Majdanek”. W końcu kwietnia 1944 roku w obozie na Majdanku został stworzony obóz podlegający Wehrmachtowi. Znalazły się w nim osoby schwytane w łapankach, między innymi w Kurowie, Puławach, Lubartowie i Piaskach. Zatrudniano ich głównie przy budowie fortyfikacji polowych wokół Lublina. Na początku czerwca 1944 w obozie odprawiono nawet mszę świętą. Mimo to więźniowie nie byli pewni swojej przyszłości, obserwując dymy z pobliskiego krematorium i słysząc odgłosy karabinów maszynowych, dokonujących egzekucji na więźniach z lubelskiego Zamku. W audycji udział wzięli: – mieszkańcy Kurowa: Małgorzata Ciamulska, Zofia Gajda i Marian Pajurek – więźniowie obozu pracy Wehrmachtu w Lublinie, – Barbara i Antoni Sowińscy, Mieczysław Drążkiewicz, Witold Zwierzchowski, których krewni z Kurowa trafili do obozu, – Marta Grudzińska i Krzysztof Tarkowski – pracownicy naukowi z Państwowego Muzeum na Majdanku.

In this episode, Natascha Drubek is the “Bling of the month”. She is an outstanding expert in Eastern European Film and Film History. She talks about her book „Filme über Vernichtung und Befreiung. Die Rhetorik der Filmdokumente aus Majdanek 1944-1945“. Furthermore, she gives insight into her current work on the book “The Theresienstadt Film Project”. In addition, she reports on the peer-reviewed academic OA-Journal “Apparatus”. (00:02:16-00:53:32) http://www.apparatusjournal.net/index.php/apparatus/index In the News Chapter, it's all about the “Handbuch Filmgenre. Geschichte – Ästhetik – Theorie”, edited by Marcus Stiglegger. In addition to the handbook, the News Chapter will draw attention to the podcast “Projektionen – Kinogespräche” of which Marcus is co-host. Furthermore, a brief mention is made of the upcoming podcast “Dritte Klappe – Podcast für Film, Forschung und Wissenstransfer”. The News Chapter is in German. (00:53:32-1:23:39) https://www.springer.com/de/book/9783658090166 In the Dear Diary Chapter, Anna Luise Kiss looks back on her research activities in 2020. (1:23:39) *** bitte verbreiten *** nutzen Sie gern die beigefügten Fotos und das Logo *** bei einer Verwendung des Fotos von Marcus Stiglegger bitte den Fotografen benennen: Sebastian Kiener "Film Studies bling-bling" is about hidden and well-known treasures, big and small diamonds from Film Studies. In each episode, we have a "Bling of the month"; scholars from Film Studies who are interviewed about their research. In the news section, you hear from current research projects or book publications, or whatever struck my way strolling around in the Film Studie's universe. To keep this podcast visible for you we decided to add it to the Indiefilmtalk Catalogue in consultation with the podcast-creators. More informations on: www.indiefilmtalk.de ---------- Project Website "Die filmische Straßenlandschaft in Potsdam" - https://filmische-stadt.projekte-filmuni.de/team.html Social Media - @indiefilmtalk Webseite - https://indiefilmtalk.de/

Den polska författaren Hanna Krall gör en sorts minnesarkeologiska utgrävningar i Förintelsens följder, andra världskrigets konsekvenser, det kommunistiska Polens lögner och vardagar. ESSÄ: Detta är en text där skribenten reflekterar över ett ämne eller ett verk. Åsikter som uttrycks är skribentens egna. Hanna Krall ber människor som kommer till hennes uppläsningar: Berätta någonting för mig, en historia som är viktig, sann, om en främling eller om dig själv. Det är så hon alltid har arbetat,vaskar fram det brukbara ur alla detaljer, har hon själv sagt, hon får människor att berätta om dofterna, grannarnas ansikten, farmors helgklänning. Och plötsligt tittar någon tillbaka på oss från ett fotografi från 1938. Hennes judiska familj mördades av nazisterna under kriget, och hon vill ge människorna som inte fick några gravar deras namn tillbaka, har hon sagt. Hinna före Herren Gud blev hennes genombrott och är baserad på samtal med hjärtkirurgen Marek Edelman sent sjuttiotal. Det är en fasans berättelse om upproret i ghettot i Warszawa men skriven i saklig ton, som om den kvinnliga läkaren som precis hann ge barnen gift innan tyskarna kom. Ja, du ser hur lite du förstår säger Edelman till Hanna Krall. Hon räddade ju dem från gaskamrarna. Han är den enda från Judiska kamporganisationen som överlevde upproret 1943, och Hanna Krall vill hinna få med alla detaljer, så hon och den åldrade Edelman återvänder igen och igen till samma platser och skeenden. Grabben som blev bränd på Milagatan, och som skrek hela dagen. För som hon säger till Edelman: Jag tror att en bränd grabb gör större intryck än 400 000, och 400 000 större än 6 miljoner. Redan 2003 sa Hanna Krall i en intervju på bokmässan i Göteborg att det inte fanns några människor kvar att intervjua längre. De som fortfarande lever är sjuka, sa hon, har fått stroke eller är helt enkelt för gamla och senila, de blandar ihop sina minnen. Bitarna blev allt färre och mindre, fragmenten hon hittade allt svårare att foga in i en helhet, lösryckta utan sammanhang och svar. Så är det i Vit Maria, som kom ut i omarbetad upplaga i Polen så sent som 2017,  för hela tiden hör människor av sig till Hanna Krall, känner igen ett namn i en bisats, vet något om ett försvinnande eller ett dubbelliv. Böckerna tenderar därför att bli längre och samtidigt glesare. I Vit Maria skymtar också Hanna Kralls egen historia, den hon inte tidigare velat berätta, hur hon som judiskt barn i Polen överlevde Förintelsen, men inte heller hon är synlig i annat än i fragment. I alla kapitel finns den lilla svarthåriga flickan med de stora ögonen och hennes mor i utkanten av synfältet. Om den flickan handlar också Den inneboende från 1980-talet - utgiven på svenska 2019 om Marta som var gömd i olika våningar i Warszawa, som hukade vid fönstret och kröp in i ett skåp när någon kom. Här finns också den polska flickan Maria, det är hon som berättar historien om Marta, familjens inneboende under kriget, hon som aldrig fick titta upp när de var utomhus, vars ögon kunde avslöja henne. För här finns många andra liv att vrida och vända på, Hanna Krall prövar olika vägar genom ett brutalt historiskt skeende. Det  är en komplex text, Hanna Kralls enda roman, där hon vrider och vänder på det ljusa och det mörka. Om skillnaden mellan att leva och att överleva. De båda flickorna är olika ingångar till samma människa. Krall skriver: Jaget är den ljusa varianten av den inneboendes öde. Den inneboende är en svart variant av mitt öde. Den inneboende, Marta, hamnar på ett barnhem efter kriget dit välgörenhetsorganisationerna och de amerikanska filantroperna kommer på besök. Berätta med hela meningar för humanisterna för de ska föreviga allt för eftervärlden, säger föreståndarinnan. men Marta visades inte upp för någon, kan man läsa, för hennes historia kunde inte intressera seriösa personer, och det gjorde henne generad. Det var som om hennes öde under kriget inte dög, inte var nog hemskt. Här finns för övrigt samma uppehållande vid detaljerna som i Hanna Kralls reportageböcker, som i frågorna om alla de som väntade om natten på att hämtas. Kunde de känna rädslan fysiskt? Var satt den? I strupen?  På huden på armarna, just ovanför handleden? De kanske svettades? Hade far besegrat sin rädsla? För här finns många andra liv att vrida och vända på, Hanna Krall prövar olika vägar genom ett brutalt historiskt skeende. Efter att hon, eller berättaren inledningsvis fått ett brev där någon skriver att en major Krall dött i andra världskriget i en soldats armar börjar hon skapa alternativa biografier åt sin far, denna Major Krall. Far kunde kanske ha varit krigsfånge i Sibirien, men hon vet inte hur hon ska få allt det här att passa ihop för i taket i barack 41 i koncentrationslägret Majdanek finns spår av pappan kvar, skrapmärken av naglar från gasens offer.  De åker dit varje år, berättaren och den inneboende, som säger att det är hennes hem. Också det entydiga kommunistiska efterkrigs-Polen tar plats i berättelsen, om de som efter kriget anslöt sig till en värld, där allting styrdes av klasskampen. Det är svårt att leva med ett överflöd av mysterier så låt oss förföras av enkla svar. Ramen runt romanen, dess nu är för övrigt den 13 dec 1981- under general Jaruzelskis undantagstillstånd i Polen då infann sig en känsla av samhörighet med alla andra för Marta då det var lika skrämmande för alla. När vi grävt fram allt kommer vi att jaga bort den där lilla flickan för gott. Kanske är det här så nära vi någonsin kommer Hanna Krall, den här dubbelexponeringen i korta stycken, hur det blev, hur det kunde ha varit, där lager på lager faller samman, flyter ihop. Hanna Krall sätter berättelsen i gungning, ger och tar tillbaka. Där frågor som Går det att träna upp ljushet? ställs. Går det att frigöra sig från sorgen genom att gå genom smärtan?  Men fortfarande denna tvekan, denna rannsakan i en berättelse som knappt låter sig uttalas. Kanske i andra eller tredje person? Men varför skulle hon vilja berätta om flickan? För andra? Hon klarade ju av att leva. Hon kan också vara ljus. Så kommer då detaljerna, de icke tidigare berättade: Det växte alltid kungsljus på vägen till den nya mörka våningen. Skåpet där hon kröp in och gömde sig framför ögonen på en främmande man. Det är som Maria och Marta kämpar med denna smärtsamma historia från varsitt håll. Man vet inte vem av oss som inte existerade. skriver Hanna Krall. När vi grävt fram allt kommer vi att jaga bort den där lilla flickan för gott. Men vad står då Marta för, den inneboende, vad tar hon med sig om hon går?  Glädjen att allt existerar, att livet är en oförtjänt gåva, skriver Hanna Krall, för det är förskräckligt att tro sig ha rätt till allt. Och det kommer att finnas luckor i den ljusa berättelsen, du har ingenstans att gå på Alla själars dag. Litteratur Där ingen flod längre finns. Översättning av Julian Birbrajer. Brutus Östlings bokförlag Symposion, 2000 Hinna före Herren Gud. Nyutgåva som utgår från en omarbetad version av boken från 2006. Översättning av Lennart Ilke. Ersatz, 2017 Vit Maria. Översättning av Julian Birbrajer. Ersatz, 2018 Den inneboende. Översättning av Julian Birbrajer. Ersatz, 2019 Reportage i Danes Nyheter av av Maciej Zaremba, "Världen uppenbaras i detaljer". Intervju med Hanna Krall av Lennart Lindskog. Katarina Wikars katarina.wikars@sverigesradio.se

In March 2019 Ed Horwich accompanied a group of Local Councillors and Civic community leaders, as they journeyed to Poland to learn about its history and the legacy of the Holocaust.This mainly non-Jewish group spent an intense 2.5 days visiting Warsaw, Treblinka, Majdanek, Tarnow, the 'Children's Forest', Krakow and Auschwitz.For all, the nature of what they witnessed was challenging and emotional.Ed recorded their journey and the emotions shared with him. It can be tough listening. 

Hola y bienvenidos al octavo episodio de su podcast "Historias para no dormir". En el episodio de hoy tenemos el privilegio de presentar a dos nuevos colaboradores: Diego Avendaño y Adrián Zambrano (Valle de cielo gris). 1. Majdanek de Diego Avendaño nos sumerge en la obsesión de un joven alemán con la Segunda Guerra Mundial y El Holocausto. Si recordar es volver a vivir, el peligro de querer revivir el episodio más oscuro del Siglo XX no puede terminar sino en oscuridad y dolor. Narrada por Antonio Aguirre. La historia comienza en el minuto 06:10 2. El pasillo de Adrián Zambrano (Podcast Valle de Cielo Gris) nos invita a recorrer un espeluznante pasillo donde una entidad tortura a los que han actuado mal... o al menos eso es lo que se cuenta. Narrada por Rocío Toral (Chiocokrispis). 3. La fortuna de Nicolás Rodríguez es la primera parte de un relato de dolor, misterio, miseria, problemas familiares y manifestaciones paranormales. Narrada por el autor. 4. Buscando ayuda de Adriana Rodríguez nos lleva a vivir en carne propia la angustia de una madre cuyo único propósito es salvar a su pequeño. Narrada por la autora. 5. La cuarta transformación de Daniel Ulises Rocha (@DanielRocha) nos presenta: El día que devoraron a los presidentes. La historia comienza en el minuto 01:01:25 No olviden visitar nuestros espacios en redes sociales. Amino: Podcast para no dormir Facebook: Podcast para no dormir Twitter: @Hparanodormir Reddit: /r/Hparanodormirpodcast Correo: histparanodormir@gmail.com Sitio Web: Http://www.histparanodormir.wixsite.com/podcastparanodormir Producción de: Rocío Toral, Antonio Aguirre, Nicolás Rodríguez, Laura Rodríguez y José Zetune. Música compuesta por José Zetune Nos escuchamos la próxima semana.

Het is de waanzin ten top. Het krioelt van de bewijzen dat het antisemitisme in Polen vóór, tijdens, en zelfs na de oorlog toen er zowat geen Jood meer over was welig tierde. Er waren Polen die actief aan moordpartijen hebben deelgenomen, of die de bezetter een helpende hand boden. Is dat zo vreemd? Nee, het gebeurde in alle landen die door nazi-Duitsland waren bezet. In Nederland, bijvoorbeeld, had je de NSB. De vaak foute Nederlandse politie en mensenjagers die voor elke aangegeven Jood 7,50 gulden ontvingen het zogenaamde kopgeld. Nederlandse politieagenten arresteerden Joodse en niet-Joodse onderduikers. Nederland, en ook bijvoorbeeld Frankrijk, zijn in de loop van de jaren veel eerlijker geworden over de rol van hun eigen land en bevolking. Dat is verstandig, want juist daardoor krijgen diegenen die zich hebben verzet een nóg eervoller plaats in de geschiedenis. In alle bezette landen waren er helden, misschien wel nergens zoveel als in Polen. En behalve drie miljoen Poolse Joden, werden er ook drie miljoen niet-Joodse Polen vermoord. De Poolse wet kwam tot stand door begrijpelijke woede. Barack Obama sprak in 2012, zoals zoveel mensen vaak doen, over Poolse vernietigingskampen: Auschwitz, Sobibor, Treblinka, Majdanek, Belzec en Chelmno, waar miljoenen mensen werden vergast. Dat is natuurlijk grievend, want het waren geen Poolse, maar Duitse kampen, met opzet gebouwd in een afgelegen deel van het bezette gebied. Maar zelfs als elke Pool een held zou zijn en niemand de bezetter op welke wijze dan ook had geholpen, dan nog is die nieuwe wet krankzinnig. Als lid van de Europese Unie, een verbond van democratieën waarin de vrije meningsuiting een van de belangrijkste hoekstenen is, zet Polen een nieuwe stap naar de onttakeling van de rechtsstaat. Eerst gaan de onafhankelijke rechtbank en de media op het slachtblok en nu ook de gewone burger. De laatste hoop is een veto van de president, maar de lont zit in het kruitvat. Polen neemt niet alleen afscheid van de democratie, maar is nu ook begonnen met het herschrijven van zijn geschiedenis. Wie niet meedoet, krijgt drie jaar cel.See omnystudio.com/listener for privacy information.

Bonus: why Norm Finkelstein thinks BDS is a cult. https://www.patreon.com/posts/why-norm-thinks-15090184 We talk to Norm FInkelstein, controversial scholar, author, activist and the son of survivors of the Auschwitz and Majdanek concentration camps. He busts myths about and repeated by Israel and reminisces on the dishonesty of Alan Dershowitz. He also wonders if Richard Goldstone was blackmailed into retracting his report on Gaza. If you want to support WBAI and get Norm's book as well as Eli Valley's amazing book of political cartoons and Kareem Estefan's book "Assuming Boycott," about BDS.

Synopsis Jules Finn and Szaja Trautman know that sorrow can sink deeply--so deeply it can drown the soul. Growing up in her parents’ crazy hippie household on a tiny island off the coast of Boston, Jules’s imaginative sense of humor is the weapon she wields as a defense against the chaos of her family’s household. Somewhere between routine discipline with horsewhips, gun-waving gambling debt collectors, and LSD-laced breakfast cereal adventures, tragedy strikes a blow from which Jules may never recover. Jules’s story alternates with that of her grandfather, Szaja, an orthodox Jew who survives the murderous Ukranian pogroms of the 1920s, the Majdanek death camp, and the torpedoing of the Mefkura, a ship carrying refugees to Palestine. Unable to deal with the horrors he endures at the camp, Szaja develops a dissociative disorder and takes on the persona of a dead soldier from a burial ditch, using that man’s thoughts to devise a plan to escape to America. While Szaja’s and Jules’s sorrows are different on the surface, adversity requires them both to find the will to live despite the suffering in their lives—and both encounter, in their darkest moments, what could be explained as serendipity or divine intervention. For Jules and Szaja, these experiences offer the hope the need in order to come to the rescue of their own fractured lives. Excerpt September 5th, 1923. Ivnitza, Russian Empire. We lived near the Teteriv River in a small village called Ivnitza, which is surrounded by ancient forests. Zhytomyr, the nearest city, sat north of us. This is the day my mater and foter left the Ukraine, which had, in recent years, been swallowed up like a pig’s dinner and become part of Russia. I am thirteen years old. Mater and Foter also left me, my two younger brothers Idel and your uncle Oizer, my two older twin sisters Ruchel and Sura, and my eldest sister, Reizel, your aunt Rose, eighteen and married to a young man named Berl. We are left on my Bubbe Chava’s farm. That day they began their long travels to Turkey and to the eventual sailing to America. They are going to make a new life for us. My foter promised to send for us as soon as he could. Every night, for weeks, we spent the evenings helping to pack. This involved much more laughing, singing, and making fun of my foter’s terrible dancing than actual work. The day before, we had finished the last of the apple harvesting from our orchards. It had been a good year for fruit. First the cherries in the spring, and now the apples. We made more money in the markets these two past seasons than in the years before—the years of the famine. Since they are leaving before the Rosh Hashana holiday, my foter said we should say the religious poems, the piyyuttim, together. Mater, Reizel and the twins made a feast of food—apples dipped in honey, rodanchas, potato latkes, and delicious challah bread, finished with a delicious Lekach cake with cinnamon and raisins. This I remember as the first time my belly felt full in nearly two years. The three youngest children—including Idessa, still a baby of five months—would leave on the journey with my parents. I am to take charge of my two younger brothers; Ruchel and Sura would help with their care. Reizel and Berl would take charge of all of us. My foter, Abram, like most of the people in our village, spoke Yiddish

En grupp högstadieelever åker till andra världskrigets Polen. En resa som kommer att förändra dem. I Polen mördades omkring tre miljoner judar av nazisterna. När eleverna besöker Treblinka, Majdanek och gettot i Warszawa känns historien otäckt nära.

En grupp högstadieelever åker till andra världskrigets Polen. En resa som kommer att förändra dem. I Polen mördades omkring tre miljoner judar av nazisterna. När eleverna besöker Treblinka, Majdanek och gettot i Warszawa känns historien otäckt nära.

Konstnären Carl Michael von Hausswolff målade akvareller med aska som han tagit ur en kremeringsugn i nazisternas förintelseläger Majdanek, och ställde ut dem på ett galleri i Lund. Nu berättar han varför i Filosofiska rummet, och han diskuterar konstens frihet med filosoferna Nils-Eric Sahlin och Jeanette Emt. På något sätt måste väl konsten få gå utanför rådande samhällsnormer för att kunna belysa och problematisera dem, och nog kan man hävda att censur och förbud kväser ett öppet samhälle? Samtidigt bör väl lag, moral och normer gälla alla? Programledare är Lars Mogensen, producent Thomas Lunderquist.

Drei Jahre lang wurde Albert Niedermann in verschiedenen französischen Lagern interniert, bis er 1943 in Majdanek ermordet wurde.

Det har stormat rejält kring en utställning i Lund den senaste veckan. Konstnären Carl Michael von Hausswolffs verk Memory Works på Martin Bryder Gallery har fått så mycket kritik att utställningen i går stängdes i förtid. Och vad är då anledningen till kritiken? Jo, en del av Memory Works består av målningar som konstnären hävdar är målade av aska från ungnarna i förintelselägret Majdanek i Polen - aska som Carl Michael von Hausswolff ska ha tagit med sig därifrån när han var där i slutet av 1980-talet. Nu hävdar han att han har blandat ut askan med vatten och målat på akvarellpapper med den. Efter utställningen har konstnären gjort sig otillgänglig och inte svarat på frågor. Konstkritikern Tor Billgren från Malmö och Kulturradions Mårten Arndtzén diskuterar. Nu får det vara nog! Det utropar en recensent i Denver efter att ha plöjt sig igenom årets julskivor. Och närmare bestämt den produktive amerikanen Sufjan Stevens andra gigantiska cd-box med julmusik. Behöver vi ny julmusik varje år eller räcker det med den gamla? Och vad ur årets skörd kvalar in som framtida klassiker. Det diskuterar musikkritikerna Nanushka Yeaman, DN, och Johan Lindqvist, GP. I veckan har den nya filmen"Hobbit - en oväntad resa" premiär. Men för att dra ut på nöjet har den korta barnboken spridits ut över tre filmer. En allt vanligare strategi när filmbolagen ska mjölka pengar ur sina kassakor. För det är inte bara Hobbit som sträcker sig över flera filmer. Hela filmbranschen är beroende av att publiken vill se ännu en film om sin favoritkaraktär. Vår reporter Morris Wikström reder ut varför med hjälp av Roger Wilson, filmkritiker vid Sveriges Radio, Nils Vesterlund, marknadsansvarig för utländska filmer på Svensk filmindustri, och Malin Isaksson, forskare vid Umeå universitet.

Packed into a crowded freight car my mother is sent from Warsaw to the Majdanek. Majdanek was the major concentration camp on the eastern side of Poland.