Concentration Camps Survivors Quotes

As a professor in two fields, neurology and psychiatry, I am fully aware of the extent to which man is subject to biological, psychological and sociological conditions. But in addition to being a professor in two fields I am a survivor of four camps - concentration camps, that is - and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable.

So I'm not crazy after all! I thought it looked good myself once I cut it all off. Not one guy likes it, though. They all tell me I look like a first grader or a concentration camp survivor. What's this thing that guys have for girls with long hair? Fascists, the whole bunch of them! Why do guys all think girls with long hair are the classiest, the sweetest, the most feminine? I mean, I myself know at least two hundred and fifty unclassy girls with long hair. Really.

Then, somehow, I got caught up in one of Kevin's World War II books - a book of excerpts from the recollections of concentration camp survivors. Stories of beatings, starvation, filth, disease, torture, every possible degradation. As though the Germans had been trying to do in only a few years what the Americans had worked at for nearly two hundred. ... Like the Nazis, antebellum whites had known quite a bit about torture - quite a bit more than I ever wanted to learn.

It's said that science will dehumanize people and turn them into numbers. That's false, tragically false. Look for yourself. This is the concentration camp and crematorium at Auschwitz. This is where people were turned into numbers. Into this pond were flushed the ashes of some four million people. And that was not done by gas. It was done by arrogance, it was done by dogma, it was done by ignorance. When people believe that they have absolute knowledge, with no test in reality, this is how they behave. This is what men do when they aspire to the knowledge of gods. Science is a very human form of knowledge. We are always at the brink of the known; we always feel forward for what is to be hoped. Every judgment in science stands on the edge of error and is personal. Science is a tribute to what we can know although we are fallible. In the end, the words were said by Oliver Cromwell: "I beseech you in the bowels of Christ: Think it possible you may be mistaken." I owe it as a scientist to my friend Leo Szilard, I owe it as a human being to the many members of my family who died here, to stand here as a survivor and a witness. We have to cure ourselves of the itch for absolute knowledge and power. We have to close the distance between the push-button order and the human act. We have to touch people.

Isolation of catastrophic experiences. Dissociation may function to seal off overwhelming trauma into a compartmentalized area of conscious until the person is better able to integrate it into mainstream consciousness. The function of dissociation is particularly common in survivors of combat, political torture, or natural or transportation disasters.

If you only knew, all of you, how the camp remains in all our minds, and will until we die.

All suffering is relative to experience, and life while it is everything is also not much at all.

One of the credos of my life is taken from Viktor Frankl, a Jewish survivor of Nazi concentration camps, who was a psychiatrist and author. In his highly influential book, Man’s Search for Meaning, he related that after the war someone asked him if he ‘hated the German race.’ He responded that he did not because in his view, ‘There are only two races, the decent and the indecent.’ That is how I divide the world. Not between Muslim and non-Muslim, black and white, or American and non-American, but between the decent and indecent. The issues I raise about Islam are not about the decency of Muslims, but about whether Islam in its traditional Islamist configuration is more or less likely than the American value system to produce good societies.

Viktor Frankl, the psychiatrist and Nazi concentration camp survivor who wrote the classic Man’s Search for Meaning, drew a similar social-psychological conclusion: deceitful, inauthentic individual existence is the precursor to social totalitarianism.

NC: You’re right, but I think it tells you something very interesting about Western culture. When they went to the concentration camps and were appalled, they did not say, “Let’s save the survivors”; they said, “Let someone else pay for saving the survivors.” IP: Exactly.

Consider also the special word they used: survivor. Something new. As long as they didn't have to say human being. It used to be refugee, but by now there was no such creature, no more refugees, only survivors. A name like a number -- counted apart from the ordinary swarm. Blue digits on the arm, what difference? They don't call you a woman anyhow. Survivor. Even when your bones get melted into the grains of the earth, still they'll forget human being. Survivor and survivor and survivor; always and always. Who made up these words, parasites on the throat of suffering!

Every age has its own collective neurosis, and every age needs its own psychotherapy to cope with it. The existential vacuum which is the mass neurosis of the present time can be described as a private and personal form of nihilism; for nihilism can be defined as the contention that being has no meaning. As for psychotherapy, however, it will never be able to cope with this state of affairs on a mass scale if it does not keep itself free from the impact and influence of the contemporary trends of a nihilistic philosophy; otherwise it represents a symptom of the mass neurosis rather than its possible cure. Psychotherapy would not only reflect a nihilistic philosophy but also, even though unwillingly and unwittingly, transmit to the patient what is actually a caricature rather than a true picture of man. First of all, there is a danger inherent in the teaching of man's "nothingbutness," the theory that man is nothing but the result of biological, psychological and sociological conditions, or the product of heredity and environment. such a view of man makes a neurotic believe what he is prone to believe anyway, namely, that he is the pawn and victim of outer influences or inner circumstances. This neurotic fatalism is fostered and strengthened by a psychotherapy which denies that man is free. To be sure, a human being is a finite thing and his freedom is restricted. It is not freedom from conditions, but it is freedom to take a stand toward the conditions. As I once put it: "As a professor in two fields, neurology and psychiatry, I am fully aware of the extent to which man is subject to biological, psychological and sociological conditions. But in addition to being a professor in two fields I am a survivor of four camps-concentration camps, that is-and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable.

All were expecting to die, and every day of their life was a day of suffering and torment. All had witnessed terrible crimes, and the Germans would have spared none of them; the gas chambers awaited them. Most, in fact, were sent to the gas chambers after only a few days of work, and were replaced by people from new contingents. Only a few dozen people lived for weeks and months, rather than for days and hours; these were skilled workers, carpenters and stonemasons, and the bakers, tailors and barbers who ministered to the Germans' everyday needs. These people created an Organizing Committee for an uprising. It was of course, only the already-condemned, only people possessed by an all-consuming hatred and a fierce thirst for revenge, who could have conceived such an insane plan. They did not want to escape until they had destroyed Treblinka. And they destroyed it.

Stories from concentration camps bring nightmares to adults as if they were helpless little children.

I can say to myself, “You’ve been through that and you are alive and you have done all right.

The pain is still within me, but it has been a source of regeneration for me. And this is a crucial point in my work: the problem is not that one has pain, but what you do with it.

I have no notion of barbering and no idea what will happen if I cannot do the work. But I tell myself that after all it cannot be worse than dying…

First night in the barracks. Moyshe Ettinger tells us how he saved himself and cannot forgive himself. The evening prayer is recited and Kaddish is set for the dead.

[I]t was in the pairs that the prisoners kept alive the semblance of humanity concluded Elmer Luchterhand, a sociologist at Yale who interviewed fifty-two concentration camp survivors shortly after liberation. Pairs stole food and clothing for each other, exchanged small gifts and planned for the future. If one member of a pair fainted from hunger in front of an SS officer, the other would prop him up. Survival . . . could only be a social achievement, not an individual accident, wrote Eugene Weinstock, a Belgian resistance fighter and Hungarian-born Jew who was sent to Buchenwald in 1943. Finally the death of one member of a pair often doomed the other. Women who knew Anne Frank in the Bergen-Belsen camp said that neither hunger nor typhus killed the young girl who would become the most famous diarist of the Nazi era. Rather, they said, she lost the will to live after the death of her sister, Margot.

If Adler’s theory of human action relates to power, concentration camp survivor Viktor Frankl’s brand of existential psychology, “logotherapy,” posits that the human species is uniquely made to seek meaning.

Within a decade or two, all Holocaust survivors will likely have passed away so a ticking clock is in effect in this battle between the truth and lies. Keep in mind even those survivors born in a concentration camp during WW2 would be at least 71 years-of-age when this book (the one you are reading now) was released. Those survivors old enough to clearly recall the events of that nightmare will, of course, be older and have much less time left. As the memory of the Holocaust begins to fade away, it will become easier to deny the genocide even occurred unless those of us who are truthseekers are able to embrace the memory of the genocide and educate others do the same. What’s needed in this propaganda war is for the true stories of Holocaust survivors – as well as those of the Nazi perpetrators, their associates and others who witnessed the genocide – to be told loudly and clearly so that there will never, ever be room for doubt in generations to come. After all, nothing is more powerful, credible or damning than eyewitness accounts.

Viktor Frankl, the psychiatrist and Nazi concentration camp survivor who wrote the classic Man’s Search for Meaning, drew a similar social-psychological conclusion: deceitful, inauthentic individual existence is the precursor to social totalitarianism. Sigmund Freud, for his part, analogously believed that “repression” contributed in a non-trivial manner to the development of mental illness (and the difference between repression of truth and a lie is a matter of degree, not kind). Alfred Adler knew it was lies that bred sickness. C.G. Jung knew that moral problems plagued his patients, and that such problems were caused by untruth. All these thinkers, all centrally concerned with pathology both individual and cultural, came to the same conclusion: lies warp the structure of Being. Untruth corrupts the soul and the state alike, and one form of corruption feeds the other.

An older woman begs me to tell her if all the men are kept alive as labourers. She knows that she is going to her death. Still, she will be happy if her son, who came with her, remains alive. I calm her with my answer and she thanks me.

I answered that as a neurologist and a psychiatrist, of course, I am fully aware of the extent to which man is not at all free from conditions. But I added that along with being a professor in two fields (neurology and psychiatry) I am a survivor of four camps (that is, concentration camps), and as such I also bear witness to the unexpected extent to which man is, and always remains, capable of resisting and braving even the worst conditions. To detach oneself from even the worst conditions is a uniquely human capability. [...] By virtue of this capacity man is capable of detaching himself not only from a situation but also from himself. He is capable of choosing his attitude toward himself. By doing so he really takes a stand toward his own somatic and psychic conditions and determinants. Understandably this is a crucial issue for psychotherapy and psychiatry, education and religion. For, seen in this light, a person is free to shape his own character, and man is responsible for what he may have made out of himself.

This time of year, the purple blooms were busy with life- not just the bees, but butterflies and ladybugs, skippers and emerald-toned beetles, flitting hummingbirds and sapphire dragonflies. The sun-warmed sweet haze of the blossoms filled the air. "When I was a kid," said Isabel, "I used to capture butterflies, but I was afraid of the bees. I'm getting over that, though." The bees softly rose and hovered over the flowers, their steady hum oddly soothing. The quiet buzzing was the soundtrack of her girlhood summers. Even now, she could close her eyes and remember her walks with Bubbie, and how they would net a monarch or swallowtail butterfly, studying the creature in a big clear jar before setting it free again. They always set them free. As she watched the activity in the hedge, a memory floated up from the past- Bubbie, gently explaining to Isabel why they needed to open the jar. "No creature should ever be trapped against its will," she used to say. "It will ruin itself, just trying to escape." As a survivor of a concentration camp, Bubbie only ever spoke of the experience in the most oblique of terms.

To be sure, a human being is a finite thing, and his freedom is restricted. It is not freedom from conditions, but it is freedom to take a stand toward the conditions. As I once put it: "As a professor in two fields, neurology and psychiatry, I am fully aware of the extent to which man is subject to biological, psychological and sociological conditions. But in addition to being a professor in two fields I am a survivor of four camps - concentration camps, that is - and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable.

The great psychologist Viktor Frankl, survivor of three concentration camps, found presumptuousness in the age-old question: “What is the meaning of life?” As though it is someone else’s responsibility to tell you. Instead, he said, the world is asking you that question. And it’s your job to answer with your actions.

The great psychologist Viktor Frankl, survivor of three concentration camps, found presumptuousness in the age-old question: “What is the meaning of life?” As though it is someone else’s responsibility to tell you. Instead, he said, the world is asking you that question. And it’s your job to answer with your actions. In

We are at once put to work sorting. My friend Leybl stands next to me. We inspect every garment as carefully as possible. On the other side of me stands a worker who has already been here for several days. I want to find out from him what happened here, since, despite the fact that I can see the clothes left behind by the victims, I still cannot grasp what is going on.

When I was a teenager I took freedom for granted until I got through the army and saw what the Nazis had done in Germany. Then I realized that freedom isn't automatic; it has a price. World War II was a justified and necessary war. Last year I met five survivors of Auschwitz concentration camp. The things that happened to those people should never have happened to any human being. - Ed Tipper

Dymphna's talk of concentration camp survivors reminds you that you are super-privileged and self-absorbed and that really your suffering doesn't mean much by comparison. 'You have to choose how you respond to your own suffering. Everyone has to find meaning.' 'Everyone is full of shit,' you want to say, but you don't. You are learning not to say such things. This is what is meant by well-adjusted.

As a professor in two fields, neurology and psychiatry, I am fully aware of the extent to which man is subject to biological, psychological and sociological conditions. But in addition to being a professor in two fields I am a survivor of four camps —concentration camps, that is—and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable.”17

To deny the reported six million (approximately) Jews who died, or the 11 million people in total, is to ignore all the eyewitness accounts from Holocaust survivors, the non-Jewish witnesses of the millions who died the open-air massacres around Europe, the concentration camp guards, Nazi officers who admitted to gassings and other related crimes immediately after WW2, and the universal agreement of all mainstream historians who have studied this historical event inside out – not to mention every single scientist who has ever analyzed forensic evidence retrieved from the Nazi genocide. Not even the most corrupt courtroom on Earth could ignore this much evidence – for collectively these confirmations of the Holocaust equate to irrefutable proof that the reported death toll is indeed correct. It is possibly the most well-documented crime of the 20th Century, but remember for religious extremists, Nazi apologists or other anti-Semites it would never matter how much evidence you put in front of them. They would always deny the Holocaust because to admit the event occurred would be to stop believing the Jews are inferior to them. It would also require such bigots to admit the very uncomfortable truth to themselves: that their ‘own kind’ did these despicable things to the Jewish people.

The great psychologist Viktor Frankl, survivor of three concentration camps, found presumptuousness in the age-old question: “What is the meaning of life?” As though it is someone else’s responsibility to tell you. Instead, he said, the world is asking you that question. And it’s your job to answer with your actions. In every situation, life is asking us a question, and our actions are the answer. Our job is simply to answer well.

As I once put it: “As a professor in two fields, neurology and psychiatry, I am fully aware of the extent to which man is subject to biological, psychological and sociological conditions. But in addition to being a professor in two fields I am a survivor of four camps —concentration camps, that is—and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable.”17

Thoughts of suicide are common symptoms of combat PTSD. Paradoxically, they are also signs of life. If a person enters the zombielike state of indifference beyond despair, rage, suicidality, and fear, he or she simply dies. This is the testimony of concentration camp survivors and combat veterans. The ability to kill oneself is the bottom line of human freedom. Many combat veterans think daily of suicide. Knowledge that one has this freedom seems to be sustaining.

In the spring, tattered and emaciated Jews who had spent the war in the concentration camps to the east had begun to return. Those who had lost family members peered into the faces of these walking skeletons, struggling to find the people they were so sure they’d never see again. Sometimes, there were joyous reunions. Mostly, though, the survivors returned to find that everyone they loved had perished and that their reward for enduring hell was a renewed sense of loss and despair.

For three days, I couldn’t take my eyes off Goering, who lounged in the dock like a bored Roman emperor… As concentration camp survivors testified, I sometimes caught Goering’s cold, unblinking stare, which was full of contempt for the Tribunal and the witnesses. When the prosecution showed films of piled-up corpses at Auschwitz, Goering kept turning his head away, sometimes in my direction. I’m ashamed to say he stared me down, because I’d never before felt myself in the presence of such unmitigated evil.

The few survivors were hounded into an evangelical concentration camp, where well-meaning but not particularly open-minded missionaries tried to indoctrinate them in the ways of the modern world. The Tasmanians were instructed in reading and writing, Christianity and various ‘productive skills’ such as sewing clothes and farming. But they refused to learn. They became ever more melancholic, stopped having children, lost all interest in life, and finally chose the only escape route from the modern world of science and progress – death.

THIS BOOK DOES not claim to be an account of facts and events but of personal experiences, experiences which millions of prisoners have suffered time and again. It is the inside story of a concentration camp, told by one of its survivors. This tale is not concerned with the great horrors, which have already been described often enough (though less often believed), but with the multitude of small torments. In other words, it will try to answer this question: How was everyday life in a concentration camp reflected in the mind of the average prisoner?

To be sure, a human being is a finite thing and his freedom is restricted. It is not freedom from conditions, but it is freedom to take a stand toward the conditions... As a professor in two fields, neurology and psychiatry, I am fully aware of the extent to which man is subject to biological, psychological and sociological conditions. But in addition to being a professor in two fields, I am a survivor of four camps – concentration camps, that is – and as such I also bear witness to the unexpected extent to which man is capable of defying and braving even the worst conditions conceivable.

Men as Victims: Challenging Cultural Myths Judith Herman’s recent treatise on “complex PTSD" (Herman, 1992) is an extremely articulate and compelling analysis of some of the failings of the current PTSD diagnosis, and of some of the psychological legacies of prolonged, repeated trauma. However, there was one aspect of the article which concerned me and which I wish to address. Throughout the article, "Complex PTSD: A Syndrome in Survivors of Prolonged and Repeated Trauma," whenever reference is made by pronoun to perpetrators or "captors," the pronoun "he" or "him' is used. There are four such references. Whenever reference is made by pronoun to victims or survivors, the pronoun "her" or "she" is used. There are 11 such references. This is not simply an issue of the use of sexist language, which it is. By uniformly linking perpetration with males and victimhood with females, a misconception is perpetuated, one that is shared by the public and by mental health professionals. While there is evidence that most perpetrators of sexual abuse are male, and that there are more female victims of sexual abuse than male victims, it is not true that all perpetrators are male and all victims are female. In fact, in the article, some of the traumas from which Dr. Herman was deriving her argument—political torture, concentration camp survivors, for example—affect as many males as females. Even in the case of sexual abuse, there is increasing evidence that the sexual abuse of males is far more prevalent than has heretofore been believed. Research on male sexual victimization lags more than a decade behind that of female victimization, but several recent studies have reported prevalence rates near or above 20% (Finkelhor et at, 1990; Urquiza, 1988, cited in Urquiza and Keating, 1990; Lisak and Luster, 1992).

raving maniacs, half paralysed with hunger and fear’. In collaboration with an UNRRA team, the soldiers took over a former Napola School at Feldafing, drafted many of its German staff, including cooks and medical personnel, and turned it into a refugee camp, with a nearby hotel requisitioned as hospital accommodation. The number of inmates rapidly grew to some 4,000. By the end of May 1945, the camp had experienced its first survivor wedding and those in the hospital – now moved to a former monastery – had been treated to a concert by the Kovno Ghetto orchestra, dressed in their striped concentration-camp pyjamas.

I have seen émigrés with the humility typical of concentration camp survivors come to this country and happily accept anything that afforded a livelihood, the most demeaning jobs. But is it not rather strange that a man cannot be content with having escaped torture and death? As soon as he begins to enjoy his new security, the pride and vanity and arrogance that seemed to have been permanently obliterated begin to creep back, like beasts driven into hiding – but showing themselves with greater insolence, as if in reaction to the shame of having fallen so low. It is not rare in such circumstances to witness ingratitude and lack of appreciation.

The great majority of those who, like Frankl, were liberated from Nazi concentration camps chose to leave for other countries rather than return to their former homes, where far too many neighbors had turned murderous. But Viktor Frankl chose to stay in his native Vienna after being freed and became head of neurology at a main hospital in Vienna. The Austrians he lived among often perplexed Frankl by saying they did not know a thing about the horrors of the camps he had barely survived. For Frankl, though, this alibi seemed flimsy. These people, he felt, had chosen not to know. Another survivor of the Nazis, the social psychologist Ervin Staub, was saved from a certain death by Raoul Wallenberg, the diplomat who made Swedish passports for thousands of desperate Hungarians, keeping them safe from the Nazis. Staub studied cruelty and hatred, and he found one of the roots of such evil to be the turning away, choosing not to see or know, of bystanders. That not-knowing was read by perpetrators as a tacit approval. But if instead witnesses spoke up in protest of evil, Staub saw, it made such acts more difficult for the evildoers. For Frankl, the “not-knowing” he encountered in postwar Vienna was regarding the Nazi death camps scattered throughout that short-lived empire, and the obliviousness of Viennese citizens to the fate of their own neighbors who were imprisoned and died in those camps. The underlying motive for not-knowing, he points out, is to escape any sense of responsibility or guilt for those crimes. People in general, he saw, had been encouraged by their authoritarian rulers not to know—a fact of life today as well. That same plea of innocence, I had no idea, has contemporary resonance in the emergence of an intergenerational tension. Young people around the world are angry at older generations for leaving as a legacy to them a ruined planet, one where the momentum of environmental destruction will go on for decades, if not centuries. This environmental not-knowing has gone on for centuries, since the Industrial Revolution. Since then we have seen the invention of countless manufacturing platforms and processes, most all of which came to be in an era when we had no idea of their ecological impacts. Advances in science and technology are making ecological impacts more transparent, and so creating options that address the climate crisis and, hopefully, will be pursued across the globe and over generations. Such disruptive, truly “green” alternatives are one way to lessen the bleakness of Earth 2.0—the planet in future decades—a compelling fact of life for today’s young. Were Frankl with us today (he died in 1997), he would no doubt be pleased that so many of today’s younger people are choosing to know and are finding purpose and meaning in surfacing environmental facts and acting on them.

From the start the proportion of asocials in the camp was about one-third of the total population, and throughout the first years prostitutes, homeless and ‘work-shy’ women continued to pour in through the gates. Overcrowding in the asocial blocks increased fast, order collapsed, and then followed squalor and disease.  Although we learn a lot about what the political prisoners thought of the asocials, we learn nothing of what the asocials thought of them. Unlike the political women, they left no memoirs. Speaking out after the war would mean revealing the reason for imprisonment in the first place, and incurring more shame. Had compensation been available they might have seen a reason to come forward, but none was offered.  The German associations set up after the war to help camp survivors were dominated by political prisoners. And whether they were based in the communist East or in the West, these bodies saw no reason to help ‘asocial’ survivors. Such prisoners had not been arrested as ‘fighters’ against the fascists, so whatever their suffering none of them qualified for financial or any other kind of help. Nor were the Western Allies interested in their fate. Although thousands of asocials died at Ravensbrück, not a single black- or green-triangle survivor was called upon to give evidence for the Hamburg War Crimes trials, or at any later trials.  As a result these women simply disappeared: the red-light districts they came from had been flattened by Allied bombs, so nobody knew where they went. For many decades, Holocaust researchers also considered the asocials’ stories irrelevant; they barely rate mention in camp histories. Finding survivors amongst this group was doubly hard because they formed no associations, nor veterans’ groups. Today, door-knocking down the Düsseldorf Bahndamm, one of the few pre-war red-light districts not destroyed, brings only angry shouts of ‘Get off my patch'.

Mi Rusi smo se držali zahvaljujući solidarnosti. Fond za hitne slučajeve nam je kupio taman dovoljno dodatnih namirnica da se održi plamen života i među onima od nas sa najmanje sreće, makar i kao ugarak. Nismo dozvolili da bilo ko od naših završi u Mrtvačnici dok su ostali izbacivali bolesnike iz svojih soba čim bi dobili šansu. Legali smo u krevete, jedan za drugim, škljocali zubima, dok su oporavljeni ili oni pošteđeni pazili na bolesne. Nastavili smo da se borimo, da razmišljamo. Drugu umotanom u posteljinu kome je glava gorela na jastuku prekrivena starom krpom za sudove, donosili smo vesti dana – dopise sa fronta: „džep” kod Chateau-Thierry-a, poslednji veliki pokušaj proboja Centralnih sila ka Parizu; dopise iz Rusije: teror, podvizi Čehoslovaka, „varvarizam Kineza i letonskih pretorijanaca iz garde Narodnih komesara”, negiranje glasina o ubistvu Trockog, Lenjinov oporavak, nacionalizacija teške industruje – I bolesni čovek bi se nasmejao, promislio stvari, poželeo da raspravlja, a to bi označilo pobedu života u njemu.

Secretary of State for International Trade Liam Fox said in 2016, in the run-up to the EU referendum, that ‘the United Kingdom is one of the few countries in the European Union that does not need to bury its twentieth-century history.’ Funny, because Britain is in fact one of the few countries in the world that literally did bury a good portion of its twentieth-century history. During the period of decolonisation, the British state embarked upon a systematic process of destroying the evidence of its crimes. Codenamed ‘Operation Legacy’, the state intelligence agencies and the Foreign Office conspired to literally burn, bury at sea or hide vast amounts of documents containing potentially sensitive details of things done in the colonies under British rule.25 Anything that might embarrass the government, that would show religious or racial intolerance or be used ‘unethically’ by a post-independence government was ordered destroyed or hidden. The Foreign Office were forced to admit in court about having hidden documents, then were unforthcoming about the scale of what was hidden, to the point that you’d be a fool to trust anything that is now said. But from what we know, hundreds of thousands of pages of documents were destroyed and over a million hidden, not just starting in the colonial period but dating all the way back to 1662. This operation was only exposed to the public in 2011 as part of a court case between the survivors of British concentration camps in Kenya and the government.

How many rapes occurred inside the walls of the main camp of Ravensbrück is hard to put a figure to: so many of the victims—already, as Ilse Heinrich said, half dead—did not survive long enough after the war to talk about it. While many older Soviet women were reluctant to talk of the rape, younger survivors feel less restraint today. Nadia Vasilyeva was one of the Red Army nurses who were cornered by the Germans on the cliffs of the Crimea. Three years later in Neustrelitz, northwest of Ravensbrück, she and scores of other Red Army women were cornered again, this time by their own Soviet liberators intent on mass rape. Other women make no excuses for the Soviet rapists. ‘They were demanding payment for liberation,’ said Ilena Barsukova. ‘The Germans never raped the prisoners because we were Russian swine, but our own soldiers raped us. We were disgusted that they behaved like this. Stalin had said that no soldiers should be taken prisoner, so they felt they could treat us like dirt.’ Like the Russians, Polish survivors were also reluctant for many years to talk of Red Army rape. ‘We were terrified by our Russian liberators,’ said Krystyna Zając. ‘But we could not talk about it later because of the communists who had by then taken over in Poland.’ Nevertheless, Poles, Yugoslavs, Czechs and French survivors all left accounts of being raped as soon as they reached the Soviet lines. They talked of being ‘hunted down’, ‘captured’ or ‘cornered’ and then raped. In her memoirs Wanda Wojtasik, one of the rabbits, says it was impossible to encounter a single Russian without being raped. As she, Krysia and their Lublin friends tried to head east towards their home, they were attacked at every turn. Sometimes the approach would begin with romantic overtures from ‘handsome men’, but these approaches soon degenerated into harassment and then rape. Wanda did not say she was raped herself, but describes episodes where soldiers pounced on friends, or attacked them in houses where they sheltered, or dragged women off behind trees, who then reappeared sobbing and screaming. ‘After a while we never accepted lifts and didn’t dare go near any villages, and when we slept someone always stood watch.

the Cook expedition had another, far less benign result. Cook was not only an experienced seaman and geographer, but also a naval officer. The Royal Society financed a large part of the expedition’s expenses, but the ship itself was provided by the Royal Navy. The navy also seconded eighty-five well-armed sailors and marines, and equipped the ship with artillery, muskets, gunpowder and other weaponry. Much of the information collected by the expedition – particularly the astronomical, geographical, meteorological and anthropological data – was of obvious political and military value. The discovery of an effective treatment for scurvy greatly contributed to British control of the world’s oceans and its ability to send armies to the other side of the world. Cook claimed for Britain many of the islands and lands he ‘discovered’, most notably Australia. The Cook expedition laid the foundation for the British occupation of the south-western Pacific Ocean; for the conquest of Australia, Tasmania and New Zealand; for the settlement of millions of Europeans in the new colonies; and for the extermination of their native cultures and most of their native populations.2 In the century following the Cook expedition, the most fertile lands of Australia and New Zealand were taken from their previous inhabitants by European settlers. The native population dropped by up to 90 per cent and the survivors were subjected to a harsh regime of racial oppression. For the Aborigines of Australia and the Maoris of New Zealand, the Cook expedition was the beginning of a catastrophe from which they have never recovered. An even worse fate befell the natives of Tasmania. Having survived for 10,000 years in splendid isolation, they were completely wiped out, to the last man, woman and child, within a century of Cook’s arrival. European settlers first drove them off the richest parts of the island, and then, coveting even the remaining wilderness, hunted them down and killed them systematically. The few survivors were hounded into an evangelical concentration camp, where well-meaning but not particularly open-minded missionaries tried to indoctrinate them in the ways of the modern world. The Tasmanians were instructed in reading and writing, Christianity and various ‘productive skills’ such as sewing clothes and farming. But they refused to learn. They became ever more melancholic, stopped having children, lost all interest in life, and finally chose the only escape route from the modern world of science and progress – death. Alas,

Around 300 survivors from Auschwitz attended a ceremony at the former Nazi concentration camp in Poland to mark the 70th anniversary of its liberation.

After the end of the war, thousands of Jewish survivors, from different concentration camps started roaming all over Europe, in search of a place to call home. Most of these homeless people desired to settle in Israel, some waited to reach the U.S.A. The Western countries were debating how to handle the problem of the `displaced persons' or D.P.s, a termed coined at the time. As for myself, I qualified under that category. We consulted a lawyer about my status and he advised waiting, since a law concerning D.P.s and what number to be admitted to the States, was supposed to be taken up in a newly proposed bill in the Congress. Actually, I was among the earliest D.P.s, already in this country.

In 1945 Himmler ordered the camps to be evacuated and charged the commanders with ensuring that not one of the prisoners would fall into Allied hands. On January 17, some 60,000 detainees from Auschwitz were evacuated on foot and sent on a death march to the city of Wodzislaw. Those who could not continue or who fell behind were shot by the SS guards. Some 15,000 died during the march and the survivors were taken to the Bergen-Belsen concentration camp in Germany where they were liberated by British forces in April 1945.

Eva was the first survivor of the concentration camps Theresienstadt and Auschwitz. It was about four months after the end of the war, yet we had never heard of other places than Transnistria. Jewish communities had been so isolated during these years that every group had been tortured in his own torture chambers, without being aware of any particulars of other communities. Eva had returned alone from Auschwitz, where she had lost her mother. She was the first person to mention the name of Mengele. She was the first person, that I saw, with a number tattooed on her arm. An uncle and aunt, living in Bucharest took her in and treated her like their own daughter.

Never say, when the skies are heavy-laden, That you are treading the last path … Because, just as the skies will one day clear, It will come, this longed-for hour As with the rumble-beat of a drum … And we will be here! —from a Concentration Camp Song

Holmberg tried to help them, but he never fully grasped that the people he saw as remnants from the Paleolithic Age were actually the persecuted survivors of a recently shattered culture. It was as if he had come across refugees from a Nazi concentration camp, and concluded that they belonged to a culture that had always been barefoot and starving.

Within ten years of liberation, the camps had been sidelined— a result not of survivors unable to speak, but of a wider audience unwilling to listen.

I don't receive my TPI Pension because of the heavy wounds I received in the battle action on Crete. I get my TPI Pension because of the inhumane treatment I received in the Concentration Camp. It is a mistake to believe that the Germans had enough spare manpower to staff and run the concentration camps. The Germans only ever guarded the outer perimeter of the camps, we Prisoners hardly saw German soldiers, so it was not the SS or German guards that beat me up daily. No, the daily beatings that left me totally incapacitated, came from two fellow Prisoners called KAPOS. Kapos (or Camp Police) had extra privileges, such as their own room and they also had power, For example the Power to say who got to visit the Camp Sick Bay or the Camp Brothel, and because of the absence of the very disciplined Germans, these Kapos even had the Power over Life & Death. The two Kapos that beat me daily, using a heavy wooden baton they called 'Herr Doktor' (The Doctor) were both fellow Prisoners, both were Jewish, one from Hungary and the other was, I believe, a Ukrainian. I was often witness when they dragged other hapless prisoners from their cells on to the Appelplatz' and beat them to death with 'The Doctor'. So whenever I meet a ' Camp survivor' now, I look him deeply in the eyes to see what sort of a 'survivor' they are....whether they were really a Prisoner just like me, or whether they were one of the many 'Privileged' ones who survived the warbeing more inhumane to other Prisoners than the Germans ever were. As a matter of fact, it was a German SS Soldier who saved my life after the Kapos, who after beating me sent me outside the camp on a work detail, with a dangerously poisoned leg. The SS Soldier walking by, saw my mates helping me, came over and then gave me his medical kit. I now look deeply into the eyes of the 'survivors', because I know that not all Concentration Campsurvivors were innocent victims. I know that a lot of the Prisoners were brutal and inhumane criminals.The world has never been told the whole truth about what life in the Camps was like. All we ever hear or read in the media is , how bad the German guards were and how badly they treated their Prisoners. I was in more than 8 POW Camps and a Concentration Camp, so who would know the truth? Me or the Media !!

On June 9, 1942, Růžena Spieglová was one of a group of Czechoslovak Jews sent by rail transport to the Nazi concentration camp in Terezín. On June 12, they were transported farther east to a destination we do not know for sure, probably a forested area in occupied Poland. There were no survivors from that transport. My maternal grandmother was fifty-four years old when she was murdered.

From the famed but ethically bankrupt experiments of Harry Harlow, to the excruciating testimonies of refugees and concentration camp survivors, science and history are replete with the mind-shattering and life-altering impacts of psychological trauma. For carnivores, the story is eerily similar. With drastic losses of habitat, a constant threat from hunters, high mortality, and unreliable food sources, life for the average carnivore has changed dramatically and rapidly from historic norms. Under highly stressful physical or emotional conditions (food deprivation, decreased habitat, loss of one's mother, social disruption), species-normative brain processes are compromised. What goes around on the outside, comes around on the inside. Each unusual change in the environment telegraphs directly into the brain and body, altering the organism's inner blueprint. These neuroepigenetic changes then are expressed as variations in personality, stress regulation, and immunological resilience. The result is a puma who is not quite a puma.

Viktor Frankl was a psychiatrist, neurologist, and Holocaust survivor whose memoir Man’s Search for Meaning, about his time in a Nazi concentration camp, can serve as inspiration for anyone on a similar quest to find meaning in their own lives.

In his book, Man’s Search for Meaning, Victor Frankl argued that a life purpose is not some mystical fairy tale, but the reality of every single human being on our planet. What is more, having an understanding of your life’s purpose has life-saving potential. He observed this while being detained in the concentration camps of Nazi Germany. Similar experiences were recounted by the survivors from USS Indianapolis, a United States heavy cruiser that was sunk at the end of the World War II. The need to maintain radio silence meant nobody in naval command knew about the attack until days afterwards. The survivors had several nights in the water before rescue came. They reported that virtually everybody wanted to give up their struggle for life at one point or another. The effort to stay afloat so long was overwhelming. Some did give up and died. But the rest, when tempted to quit the effort, focused on their reasons to keep fighting. They encouraged each other with thoughts of people who depended on them in their civil lives: spouses, parents, siblings, and kids. If someone had no one to live for, others would tell them about those in their future who would surely need them—their future spouses and kids. They had a reason to survive: wanting to be there for others who needed them. Those sailors became committed to fulfill this, and their commitment was enough to keep them alive. A good reason is a magnificent tool. A reason-powered motivation can save your life in more than one way. We’ve seen how a reliance on emotion-filled inspiration derived from others doesn’t ultimately motivate you at all if your core values are not involved. However, that does not mean that emotions won’t help you. Far from it. Just be aware of the limitations of relying on your emotions to power consistent action. Emotions are elusive in their nature, but as long as they last, they can boost your abilities many-fold. Emotions give you the ability to get fired-up to begin something. You’ve probably heard the saying, “Well begun is half done.” Starting is the action that magically produces progress. Consider things you’ve begun in the past. One moment you were doing nothing, so had exactly zero potential to reach your goal. Then you made a decision that you would do this and a surge of enthusiasm moved you forward. You were in motion; you’d started. An infinite ocean of possibilities had opened in front of you. Any decision to start something will have this effect.

after I had calmed down my first thoughts were of my family who hadn’t made it, and I decided then, at that moment, that whatever else I did I would try to help other people for the rest of my days as a repayment for the gift of life which had been given back to me.

I have never felt that the work is a burden; it is a duty — more than a duty, something I have to do.

The camps have a fascination in their revoltingness.

The memories are so strong that they annihilate the present, and that is of grave danger.

The answer Frankl found was that “those who were oriented toward the future, toward a meaning that waited to be fulfilled—these persons were more likely to survive.” Similar answers were found in studies done on concentration camp survivors in Japan and Korea. We see it also in Louis Zamperini’s survival story at sea in WWII as told by Laura Hillenbrand in Unbroken. Frankl would go on to say, “A man who becomes conscious of the responsibility he bears toward a human being who affectionately waits for him, or to an unfinished work, will never be able to throw away his life. He knows the ‘why’ for his existence, and will be able to bear almost any ‘how’.

A man whose whole family died under torture, and who had himself been tortured for a long time in a concentration camp. Or a 16th century Indian, the sole survivor after the total extermination of his people. Such men if they had previously believed in God would either believe it no more, or else they would conceive of it quite differently than before.

Even years later traumatized people often have enormous difficulty telling other people what has happened to them. Their bodies reexperience terror, rage, and helplessness, as well as the impulse to fight or flee, but these feelings are almost impossible to articulate. Trauma by nature drives us to the edge of comprehension, cutting us off from language based on common experience or an imaginable past. This doesn’t mean that people can’t talk about a tragedy that has befallen them. Sooner or later most survivors, like the veterans in chapter 1, come up with what many of them call their “cover story” that offers some explanation for their symptoms and behavior for public consumption. These stories, however, rarely capture the inner truth of the experience. It is enormously difficult to organize one’s traumatic experiences into a coherent account—a narrative with a beginning, a middle, and an end. Even a seasoned reporter like the famed CBS correspondent Ed Murrow struggled to convey the atrocities he saw when the Nazi concentration camp Buchenwald was liberated in 1945: “I pray you believe what I have said. I reported what I saw and heard, but only part of it. For most of it I have no words.

Bergen-Belsen was not an extermination camp but its conditions did not allow for survival either. What do we need to survive? Proper food and good hygiene. Neither was available in Bergen-Belsen or any other concentration camp. Their intention was to wear out people little by little, so they would not have any strength left to live.

Isser formed the operational team. All of its twelve members were volunteers. Some were Holocaust survivors, with concentration camp numbers tattooed on their forearms. The core of the team was the operational unit of the security services. At its head were the two top agents of the Shabak. Rafi Eitan was appointed commander. At his side was Zvi Malkin,

He might all the same do a little something for us. We’re on our backs, doesn’t He see?' 'I’m doing my best, I tell you,' said Father Julien. 'I pray and I pray and I pray . . .' 'Even we find a way of doing something for the may- beetles.’ 'You don’t give a damn about the may-beetles, you bastards,' said Father Julien. 'You do it out of pride. If you weren’t in a forced labor camp you’d step on may-beetles without even noticing their existence. This is something that happens in the head, not in the heart. You’re bursting with pride, that’s what it is.

But what constitutes humiliation? This is a slippery question. During World War II, guards in concentration camps would order prisoners to make and remake their beds until they were perfect, Holocaust survivors told psychologist Nico Frijda. Male Holocaust survivors said they felt humiliated by this experience. But the female survivors did not feel humiliated.

When they went to the concentration camps and were appalled, they did not say, “Let’s save the survivors”; they said, “Let someone else pay for saving the survivors.” IP: Exactly. NC: This tells you something about the West, the deeply rooted imperial mentality that affects the West like a plague. Yes, there are these people living in misery. We are the ones able to help them, but we are not going to even raise that possibility. Somebody else, who does not have the capacity, they have to suffer for it.

Saying Yes to Life in Spite of Everything: Viktor Frankl The story of Viktor Frankl (1905–1997), an Austrian psychiatrist and neurologist imprisoned in concentration camps during the Nazi Holocaust of WWII, inspired the world after the war. By 1997, when Frankl died of heart failure, his book Man’s Search for Meaning, which related his experiences in the death camps and the conclusions he drew from them, had sold more than 10 million copies in 24 languages. The book’s original title (translated from the German) reveals Frankl’s amazing outlook on life: Saying Yes to Life in Spite of Everything: A Psychologist Experiences the Concentration Camp. In 1942, Frankl and his wife and parents were sent to the Nazi Theresienstadt ghetto in Czechoslovakia, which was one of the show camps used to deceive Red Cross inspectors as to the true purpose and conditions of the concentration camps. In October 1944, Frankl and his wife were moved to Auschwitz, where an estimated 1.1 million people would meet their deaths. Later that month, he was transported to one of the Kaufering labor camps (subcamps of Dachau), and then, after contracting typhoid, to the Türkheim camp where he remained until American troops liberated the camp on April 27, 1945. Frankl and his sister, Stella, were the only ones in his immediate family to survive the Holocaust. In Man’s Search for Meaning, Frankl observed that a sense of meaning is what makes the difference in being able to survive painful and even horrific experiences. He wrote, “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of human freedoms—to choose one’s own attitude in any given set of circumstances—to choose one’s own way.” Frankl maintained that while we cannot avoid suffering in life, we can choose the way we deal with it. We can find meaning in our suffering and proceed with our lives with our purpose renewed. As he states it, “When we are no longer able to change a situation, we are challenged to change ourselves.” In this beautiful elaboration, Frankl wrote, “Between a stimulus and a response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. The last of human freedoms is to choose one’s attitude in any given set of circumstances.” 7.2. In recent years, record numbers have visited Auschwitz. The ironic sign above the front gate means “Work sets you free.” TRAUMA IS EVERYWHERE It’s not just veterans, crime victims, abused children, and accident survivors who come face-to-face with trauma. About 75% of Americans will experience a traumatic event at some point in their lives. Women are more likely to be victims of domestic violence than they are to get breast cancer.

That seemed to entitle her to speak of suicide as a subject, not as an obsession. It was an act she felt she had a right to as a grown woman and a free agent, in the same way as she felt it to be necessary to her development, given her queer conception of the adult as a survivor, an imaginary Jew from the concentration camps of the mind. Because of this there was never any question of motives: you do it because you do it, just as an artist always knows what he knows.

My mother personally knew Nusreta Sivac, who was held, tortured, and raped at the camp for two months. I admire Nusreta’s extraordinary courage and fortitude in enduring the horror of genocide and speaking boldly about her experiences. She is a champion for women’s rights and a hero of the Bosnian people. She motivated and vehemently advocated for justice by persuading other Bosniak rape victims to come forward and take legal action against their perpetrators. Thanks to Nusreta’s efforts, rape in the context of war is categorized as a war crime under international law. She was instrumental in helping convict her rapist and bringing him to justice. She was continually raped for two months in captivity. Sivac also spent years collecting evidence and testimonies from rape survivors and constructing legal cases which were presented to the ICTY. For centuries, rape was considered a byproduct of war. Are women just considered spoils of war? Her contributions are a powerful achievement because they mark the first time in history that an international court convicted war crimes solely for sexual violence. I applaud Nusreta for being a pioneer.

The Republika Srpska governing bodies of the area rejected the idea of building a memorial. Mirsad Duratović, president of the Association of Concentration Camp Prisoners, Prijedor 1992 and the Regional Union of Detainees of Banja Luka, is actively campaigning for a memorial. Survivors of the camp protested at the ArcelorMittal Orbit tower (Property of The Mittal Steel Company) and called it the “Omarska Memorial in Exile” as the company refused to build the actual memorial. The tower is tragically connected to the war crimes in Omarska, as the survivors claim that the bones of the victims are mixed with the iron ore being mined at Omarska. Instead of using its considerable power to heal communities that have helped ArcelorMittal succeed, they chose to play political games and support the regressive local nationalism of Republika Srpska. Susan Schuppli (Centre for Research Architecture at Goldsmiths’ College in London) confirms that ArcelorMittal took a political stance that worsened the persecution and injustice in the Omarska region.

In one of the camp buildings, victims were squeezed together in extremely horrific conditions, with some rooms holding more than 45 people in very small closet sized rooms. They were even forced to clean the torture rooms. The prisoners’ faces were broken and mutilated from torture. Their blood stained the walls with pieces of skin and hair spread all around. The guards at the camp targeted the kidneys and hearts of the Bosniak victims when beating them to death. Prisoners were frequently beaten with spiked metal weapons and sticks, rifle butts, brass knuckles etc. They were “packed like sardines” with unbearable heat. In addition, they also died from suffocation due to a lack of oxygen during the night. Several survivors testified that they heard constant and intense wailing from people being beaten. They were in a state of endless fear. There are documented cases of prisoners being burned alive by setting tires ablaze around them. Prisoners were made to carry the dead bodies to trucks for disposal. Mass dead bodies were also bulldozed onto trucks. Every night, gunshots could be heard until dawn during mass executions. There were mounds of corpses everywhere on the camp, and Serb forces frequently shot ammunition into the bodies to ensure death.

NC: You’re right, but I think it tells you something very interesting about Western culture. When they went to the concentration camps and were appalled, they did not say, “Let’s save the survivors”; they said, “Let someone else pay for saving the survivors.” IP: Exactly. NC: This tells you something about the West, the deeply rooted imperial mentality that affects the West like a plague. Yes, there are these people living in misery. We are the ones able to help them, but we are not going to even raise that possibility. Somebody else, who does not have the capacity, they have to suffer for it.

Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom.” - Victor E. Frankl (Auschwitz concentration camp survivor; author of ‘Man's Search for Meaning’)

as a survivor of four different concentration camps, he has also witnessed man’s ability to bear and defy even the worst conditions imaginable.

Another survivor of Bergen-Belsen, a young girl who knew Anne, commented, "There it took superhuman effort to remain alive. Typhus and debilitation-well, yes. But I feel certain that Anne died of her sister's death. Dying is so frightfully easy for anyone left alone in a concentration camp.

bromide derivative, or even a poison.[73] ‘Soup’ was the KZ staple, and was

The bar was manned, or should I say womanned by a skeletal heroin chic concentration camp survivor with an elaborate set of tattoos and an incredibly bizarre set of piercings. I swear, if women continue to insist on making their selves this unattractive I’m going to swear off sex permanently.

ORIGIN OF CONCENTRATION CAMPS When Namibia won its independence in 1990, the main avenue of the capital city still bore the name Göring. Not for Hermann, the Nazi, but in honor of his father, Heinrich Göring, one of the perpetrators of the first genocide of the twentieth century. That Göring, who represented the German Empire in the southwest corner of Africa, kindly approved in 1904 an annihilation order given by General Lothar von Trotta. The Hereros, black shepherds, had risen up in rebellion. The colonial authorities expelled them all and warned that any Herero found in Namibia, man, woman, or child, armed or unarmed, would be killed. Of every four Hereros, three were killed, by cannon fire or the desert sun. The survivors of the butchery ended up in concentration camps set up by Göring. And Chancellor Bernhard von Bülow pronounced for the very first time the word “Konzentrationslager.” The camps, inspired by a British forerunner in South Africa, combined confinement, forced labor, and scientific experimentation. The prisoners, emaciated from a life in the gold and diamond mines, served as human guinea pigs for research into inferior races. In those laboratories worked Theodor Mollison and Eugen Fischer, who later became the teachers of Josef Mengele. Mengele carried forth their work as of 1933, the year that Göring the son set up the first concentration camps in Germany, following the model his father pioneered in Africa.

Mourners leave notes here. In this small room of reflection and remembrance, the Queen of England herself paid her first and only visit to a concentration camp, seventy years after the liberation. Here she found a handwritten lament: If I could live my life again, I would find you sooner.  

Moreover, this whole issue has been raised to a completely new level since the publication of historian Stanley Elkins’s path-breaking book Slavery. Elkins not only drew an elaborate comparison of the plantation as a “closed system” akin to a concentration camp, he also showed that slavery produced personality types eerily similar to those described by Nazi camp survivors. So the point is that even on some of the institutions and practices uniquely associated with the Nazis—from genocide to the concentration camp—the Democrats in a sense got there first.

Jewish efforts to extract even modest restitution payments for work performed by concentration camp inmates for prominent companies such as Messerschmitt, Ernst Heinkel, and others continue to be rejected by those corporations. The same is true of German construction companies such as Philipp Holzmann, which has repeatedly been identified by survivors as a major beneficiary of forced labor. Holzmann refuses to pay restitution and continues to enjoy contracts all over the world.15 Even those companies that have made some form of welcome restitution—Daimler Benz being the most recent case—go to considerable lengths to deny any culpability whatsoever for the Holocaust, portraying their payments to their former slaves as a form of charity.16

My whole life has been one big concentration camp.

Jewish tragedy, I think I must now say why I have not. It is quite correct that the bulk of attention given to the concentration camps should have centred upon the attempt by the Third Reich to eradicate the Jews, because there is no doubt that no other victims of the camps were so inexorably slated for death. The war Hitler waged against them was the one in which he was all but victor, and the one which he personally continued to press with unabated vigour, without regard for the practical considerations of defending his country, to the bitter end. In September 1939 the Jewish population of the Europe that Germany was to occupy and control for the next five years was 8,301,000. It was long established: the community in Greece was 2,200 years old; in Bulgaria, France, Hungary, Italy and Rumania the communities were not much younger. There had been Joys in Germany for 1,600 years, in Poland for 800. Jew-hatred was nothing new, and there had

I bend over more deeply and ask him again what happens here. — Don't you see? Here they take the lives of our nearest and dearest. Don't you see that these are the close of the poor wretches who come here?

Upon return to their former Polish homeland after World War II, 1,500 Polish-Jewish war partisans and concentration camp survivors were murdered. Unpredictably, the surviving Jews’ fatal error was to try to return to their former homes, farms, and businesses to claim what was lawfully theirs. Many Polish anti-Semites did not like that idea, to the point that they were willing to murder the legal owners.