It was announced on July 29 that Holocaust survivors in Canada will now receive more aid to help them cope with financial burdens of basic needs such as food, medicine, medical care and living expenses.
The Azrieli Foundation has partnered with the Conference on Jewish Material Claims Against Germany (Claims Conference) to provide supplemental funding to Holocaust survivor programs that the Claims Conference established and has supported for two decades.
For 2016, the Azrieli Foundation is providing a total of $457,500 to four organizations to provide emergency financial assistance to Holocaust survivors: the Cummings Centre for Seniors in Montreal, Jewish Family and Child Service of Greater Toronto, Jewish Family Services of Ottawa and Jewish Family Service Agency in Vancouver.
Azrieli’s funding will add to the $23 million that the Claims Conference will distribute to 12 organizations throughout Canada, including the aforementioned four, for a wide range of services that aid survivors. The Claims Conference funds home care, medical care, medicine, food, transportation, emergency assistance and socialization for 3,000 survivors throughout Canada.
“The Azrieli Foundation has been an immensely valuable partner, working cooperatively with the Claims Conference and contributing to the welfare of Holocaust survivors in their time of need,” said Sidney Zoltak, a member of the Claims Conference board of directors and co-president of Canadian Jewish Holocaust Survivors and Descendants. “We wish to thank the Azrieli Foundation, not only for this generous contribution but also for the important project it oversees publishing survivors’ memoirs.”
The Holocaust Survivor Memoirs Program was established by the Azrieli Foundation in 2005 to collect, preserve and share the memoirs and diaries written by Holocaust survivors who came to Canada.
Organizations receiving the Azrieli funding for survivor services will report on their use of the grants through the Claims Conference online system, eliminating the need for the Azrieli Foundation to develop its own system for tracking its funding.
The Azrieli Foundation supports a wide range of initiatives and programs in the fields of education, architecture and design, Jewish community, Holocaust commemoration and education, scientific and medical research, and the arts. The foundation was established in 1989 to realize and extend the philanthropic goals of David J. Azrieli.
The Claims Conference (claimscon.org) represents world Jewry in negotiating for compensation and restitution for victims of Nazi persecution and their heirs. It administers compensation funds, recovers unclaimed Jewish property and allocates funds to institutions that provide social welfare services to Holocaust survivors and preserve the memory and lessons of the Shoah.
Monika Schaefer is a violin instructor in the Alberta mountain town of Jasper. She was also a candidate for the Green Party of Canada in the federal elections of 2006, 2008 and 2011. Last week, a video went viral of Schaefer declaring that, after “a great deal of time researching this topic,” she has concluded that what Canadians have been taught about the Holocaust is rife with “inaccuracies.”
“When I started to look at the evidence, and I researched, and I researched and I researched, and the lies are coming apart,” she told the CBC. “This house of cards is crumbling, and that is why there is this very fierce reaction against what I’m saying, because this lie, this public myth, has shaped our world.”
She calls the Holocaust “the six million lie” and “the biggest and most pernicious and persistent lie in all of history.”
With all the things happening in the world today, the misguided ramblings of a soundly defeated candidate for Parliament is far from the most crucial issue we face as a civilization. Yet, the incident deserves consideration.
Despite that the Green party is being rightly condemned for anti-Israel resolutions set for debate at its upcoming national convention, let’s not attribute to an entire group the poison of one of its (soon-to-be-former) members. Holocaust denial and antisemitism have been expressed across the political spectrum and no party has a monopoly on that. Green party leader Elizabeth May responded immediately and appropriately, condemning Schaefer’s comments and moving to have her membership in the party revoked. That is one positive outcome.
The most generous assessment of the video is that Schaefer herself, who is of German heritage, is a victim of the collective trauma of Nazism. As the director of community relations and communications for the Jewish Federation of Edmonton, Tal Toubiana, told the CBC: “I find it curious that a woman who allegedly faced bullying based on her country of origin would rather continue a cycle of irreflexive hate than reflect deeply on the wounded history and trauma the Holocaust did create.… The Holocaust is a historical event that is not only undeniable in regards to the facts and documentation of its existence, but in the collective trauma it created. Ms. Schaefer is a product of the very trauma she claims does not exist.”
This is a very insightful analysis. It is easy to dismiss the people who conjure such fabrications as irredeemably wicked, but to adopt a more humane response in the face of inhumane statements would invite us to wonder what personal circumstance would lead an individual to such a distorted and easily disprovable worldview.
This appears to be the first public utterance Schaefer has made on the subject and perhaps it will open the door for her to be confronted with facts and have the sources upon which her deeply flawed conclusions rest debunked. Whatever happens in this instance, little is to be gained by demonizing the individual even though we rightly demonize her words.
Each time such an incident occurs is an opportunity to return to the basics and realize that we still have work to do. We need continued vigilance and we must educate all people, especially young people, about history.
Googling Schaefer’s name confirms this. Her ideas attract some breadth of support in the dusty extremities of the internet, where she is lauded as a “truth revealer and free speech advocate.” It is, of course, impossible to tell whether the hordes of online comments coming to her defence represent a sizable cohort or a tiny but prolific cluster of keyboard pounders. What they certainly represent is an unadulterated reminder that shockingly inhumane ideas retain sway among some of our fellow citizens.
There are now human rights complaints lodged against Schaefer in the Alberta and Canadian human rights commissions and already Schaefer is positioning herself as a martyr.
“Right now, the issue for me is freedom of speech,” she told a Jasper news outlet. “Last I checked, I thought we had freedom of speech in Canada and suddenly I’m the criminal.”
Wrong again. By law, Schaefer is innocent until proven guilty, so she is not “suddenly” a criminal. Moreover, her research fails her once more. Canada has freedom of speech, but not without limitations. To become the criminal Schaefer contends she already is would require proof that she intended to incite hatred against an identifiable group. This is a very difficult motivation to prove.
Whatever happens in the quasi-judicial processes Schaefer faces, we should be heartened by the response of many of Schaefer’s fellow residents of Jasper and we should take the opportunity to recommit ourselves to sharing the truth.
Éloge Butera, a survivor of the genocide against the Tutsis of Rwanda, and Robbie Waisman, a survivor of the Holocaust, at Vancouver Holocaust Education Centre’s gala event on May 26. (photo from VHEC)
For the Vancouver Holocaust Education Centre, the first half of 2016 has been a time of intense activity, though the pace of contemporary events has been accompanied by a very conscious reflection on both the past and the future of the organization.
The VHEC held its first gala-style event in more than a decade on May 26, a dinner and program titled “Looking Back, Moving Forward.”
“The event was very deliberately intended to recognize that the organization is at a moment of profound significance,” said Nina Krieger, VHEC executive director. “We took the opportunity to reflect on the past, show our gratitude to those who founded and led the organization, and to take pride in the achievements we have had. But the program was also quite emphatically focused on the future. The VHEC began as a small organization and we have grown dramatically in size and impact, in the depth and breadth of the programs we deliver, and it was our intention to illustrate both of these profiles to the nearly 500 people who attended.”
Co-chaired by Marie Doduck, Helen Heacock-Rivers and Shoshana Lewis, “Looking Back, Moving Forward” intended to give guests a taste of what more than 25,000 British Columbia students experience every year through VHEC programs. Annually, a symposium on the Holocaust takes place at the University of British Columbia. An additional 12 symposia take place in school districts throughout Metro Vancouver. Each of these is an opportunity for students to learn about the Holocaust from an historical perspective, view a film on the subject and then meet and hear the testimony of a survivor.
“The symposia are undoubtedly the most impactful thing we do,” Krieger said.
“We have thousands of letters from students telling us about the life-changing impact meeting a survivor has had on them,” she explained. “We have classes brought to our symposia by teachers who chose their profession because of the impact of a symposium they attended years earlier.”
In a moving moment at the gala event, Caden Dorey, a Grade 11 student from Surrey, read aloud a letter he had sent to survivor speaker Lillian Boraks-Nemetz after he met her at a symposium.
“I have never been so moved in my life,” he wrote. “You have changed my perspective on the Holocaust, and life itself.… I will never forget you, and thank you for letting me share this moment with you. I’m forever impacted by this day.”
The centrepoint of the evening was a joint presentation by Robbie Waisman, a survivor of the Holocaust, and Éloge Butera, a survivor of the genocide against the Tutsis of Rwanda. Both spoke of the importance of sharing their survival stories and the influence it has had on students and others.
Waisman explained that it is difficult to help young people comprehend the idea that 1.5 million Jewish children were murdered in the Holocaust, so he tells the story of his nephew, Nathan. Waisman was only 8 years old when his older brother Haim and his wife Golda had Nathan. Waisman spoke of his pride on being an uncle, but the Holocaust destroyed their family.
“Nathan was not yet 3 years old the last time I saw him,” Waisman said. “His mother Golda could have easily gone to work in the ammunition factory after the Nazis established the ghetto, but she would have had to give up her little Nathan. She refused to be separated from her little boy and so was sent to the Treblinka gas chambers with him.”
Butera credited Waisman for inspiring him to speak up about his experiences and devote himself to confronting racism and the potential for genocide.
The evening, which was emceed by Dr. Art Hister, also represented the increasing engagement of younger members of the community in VHEC’s work. Children and grandchildren of survivors, as well as others of their generations, were involved in the planning committee and Katia Hessel, a granddaughter of four survivors, spoke about the obligation she feels for carrying on the memory of her family’s history.
While not lining up exactly with the calendar, the VHEC gala event marked three significant milestones. It is more than 40 years since the first symposium on the Holocaust for high school students took place. It is about 30 years since the society that created the centre was founded. And it is more than 20 years since the centre first opened its doors as a teaching and research museum. Honorary chairs of the event were the four past-presidents of the organization: Robert Krell, Waisman, Rita Akselrod and Jody Dales.
Passing the torch of Holocaust memory from one generation to the next has been central to the Holocaust centre’s work recently.
“The greatest single challenge we face is continuing to maintain the relevance of our mission and mandate in a post-eyewitness survivor era and I think we are well-positioned to do that,” said Ed Lewin, who retired after six years as president of the VHEC board at the annual general meeting a week after the gala.
The centre is undertaking a major project of digitizing the archival collections, which will make them accessible worldwide. The process of digitization will also allow the centre to integrate historical materials seamlessly into pedagogical materials for use by teachers locally and wherever educators are seeking supplementary classroom resources.
“We are finding a way to keep the students, who are our audience, enthused and energetic and interested in hearing about stories without actual eyewitness survivors to tell it to them,” Lewin said.
For visitors to the centre, planned upgrades will make artifacts and some of the archival materials more accessible, including through interactive electronic kiosks and visible display units.
Lewin was honored at the AGM with a life fellowship in the VHEC, as was Jack Micner.
Phil Levinson, who succeeded Lewin as president, said he intends to continue to ensure that the VHEC’s mission is met as the number of eyewitnesses to the Shoah declines.
“We have to plan for the time when we don’t have someone standing on the stage who was there,” he said. “It’s going to be easier to deny [the Holocaust] and it’s going to be harder to have an impact live. I would see that, for me and the president after me, as the biggest challenge and the most important challenge.”
While there may be a perception that working in the field of Holocaust remembrance and education is a sad or depressing vocation, people associated with the Holocaust centre say it is quite the opposite. Levinson said watching the reaction of students, who frequently mob survivor speakers and hug them at the end of a symposium, is uplifting. Such reactions demonstrate the power of the program, Levinson said.
“You see what’s happening in that room over the few hours of the symposium, and you look at all the different types of people that are in there that leave unified,” he said. “There are 1,000 people who have a better chance of going out in society now and not being racist and not tolerating it and not turning the other way. That is super-rewarding. That is why I do it.”
Pat Johnsonis a communications and development consultant for the Vancouver Holocaust Education Centre.
Historical fiction is a great way to learn about the past and, while aimed at younger readers, many an adult will enjoy and learn from Ellen Schwartz’s Heart of a Champion (Tundra Books).
For Schwartz, a TV documentary led to her novel about the fictional Sakamoto family, set in the very real time when Japanese Canadians were interned during the Second World War. It was in watching this documentary that Schwartz first found out about the Asahi baseball team.
In the author’s note, she explains that asahi means “morning sun.” The team was established in 1914, winning their first title in 1919, the Vancouver International League championship. They won the Pacific Northwest League championships every year from 1937 through 1941.
After Japan attacked Pearl Harbor on Dec. 7, 1941, and declared war on Canada, the United States and the United Kingdom, writes Schwartz, “In Canada, Japanese Canadians were branded ‘enemy aliens’ and quickly lost their rights. The government, fearing that they would be loyal to Japan and would share war secrets with the enemy, took away their fishing boats, cars, radios and cameras. The Japanese were subject to a dusk-to-dawn curfew.
“In the spring of 1942, the Canadian government began to remove Japanese Canadians from the west coast of British Columbia. Men between the ages of 18 and 45 were sent to road camps in the Interior to build roads. Women, children and older people were sent to internment camps, many in abandoned mining or logging ‘ghost towns.’ Small, primitive shacks were hastily built to house them. The people lost their homes, businesses and possessions, never to get them back.”
In her research for the novel, Schwartz told the Independent, “I learned so much. In addition to the Asahis, I delved into the history of the Japanese-Canadian community in Vancouver and then in the internment camps. I hadn’t realized how established and prosperous the Japanese-Canadian community was in the pre-World War II years. Although there was a lot of discrimination – for example, Japanese Canadians didn’t have the vote, they were paid less than Caucasians for the same work and they often suffered racial slurs – these were middle-class families who were integrated into Canadian society. That’s why it was such a shock when they were uprooted and sent to internment camps in the Interior.
“I had heard about the internment camps but I didn’t realize how awful they were until I went to the Nikkei Internment Memorial Centre in New Denver [on Slocan Lake in the Kootenay region] as part of my research. When I stepped inside the original 1942 shack that is preserved there, I was shocked at how primitive and barren it was. In that moment, the second half of the book came to me, as I experienced what it must have felt like for Kenny and his family.”
In the novel, 10-year-old Kenny (Kenji in Japanese) aspires to be an Asahi like his older brother, star player Mickey (Mitsuo). However, Kenny has been diagnosed with a heart condition, which means he has to practise secretly, so as to not worry his parents. After the attack on Pearl Harbor, dreams of baseball are replaced with the nightmare of having to register as an enemy alien, of being subjected to a curfew, of having his father’s business closed, of his father being sent to a work camp and of being evacuated to an internment camp, only allowed to bring minimal belongings. In Kenny’s case, he, his mother, older brother and younger sister (Sally) are sent to New Denver, where Kenny and his mother manage to find the strength to inspire others in the camp to hope – and play baseball again.
The Sakamotos’ neighbors, and dear friends, are the Bernsteins, who have two daughters, Susana and Brigitte (aka Gittie). This allows Schwartz to draw parallels between the treatment of Jews in Europe leading to the Holocaust and Japanese in Canada during the war.
“I wanted to point out that the treatment of Japanese Canadians, although obviously not nearly as lethal or horrific, was comparable to that of Jews in Europe,” explained Schwartz. “In both cases, a minority was being persecuted simply because of their religion or nationality. Giving Kenny a Jewish best friend would make both characters sympathetic about this issue.
“The other reason I made Susana Kenny’s best friend is that, because of his heart defect, he would not have been able to keep up with other boys and might have had a girl as a best friend. Initially, Susana was a minor character, but I really liked her – she had chutzpah – so I gave her a bigger role in the story. It’s her courage and loyalty that give Kenny the impetus to find his own.”
Schwartz herself didn’t have a particularly religious childhood. “My mother was religious; my father wasn’t. We went to High Holiday services and that was about it,” she said. “But we lived with my grandparents when I was little, and my grandfather was observant and I adored him, so I grew up with a real fondness for Jewishness. I loved the family seders with everyone together and my grandfather chanting the Haggadah. I feel Jewish inside even though I’m not observant now.
“When I’m thinking of characters, I don’t set out to make them Jewish, but sometimes they emerge that way. Even if a character isn’t identified as Jewish, I know that that character is, and that gives the character an inner richness for me. For example, my first novel series was about a girl named Starshine Shapiro. I never mentioned that Starshine’s family was Jewish, but in my mind they were, and some of the humor in the books had a definite Jewish flavor.”
Schwartz hasn’t always been a writer.
“After I stopped teaching elementary school in the late ’70s, I started writing educational stories. That was my first foray into writing,” said Schwartz, who grew up in New Jersey and moved to Canada in 1972 with her husband, Bill. “I wrote stories for kids about energy conservation and the environment, which were important to me. I suppose I started with educational writing because I was comfortable ‘talking’ to and teaching kids. I sold the first educational story to the government of B.C. and the second one to the National Film Board. Then I decided to try to write a regular story, and that became my first book, Dusty.”
Schwartz teaches creative writing at Douglas College and she also works as a corporate and technical writer and editor, she said. “My husband and I own a small communications company called Polestar Communications. We do all kinds of writing and editing for public agencies and companies – reports, brochures, articles, educational material, technical material, web writing, etc. We also do marketing and organize events. That’s how I spend most of my writing time.
“I also write magazine articles, mainly for the Costco Connection, the magazine of the Costco corporation,” she added. “The editor usually assigns me stories about books and authors, which, of course, I love. I have interviewed and written about some great authors, including Ann-Marie MacDonald, Richard Wagamese, Linden MacIntyre and Alice Munro.”
On her website, Schwartz notes that she hasn’t even always wanted to be a writer.
“Dancing is my favorite thing,” she said, “and I often tell kids that if God tapped me on the shoulder and said, ‘You can be a professional dancer tomorrow if you give up writing,’ I wouldn’t hesitate for a minute. I take a jazz class once a week and love it.”
While her career path may have changed a few times, Schwartz said the process of getting an idea to publication hasn’t changed much since she published her first book more than 30 years ago.
“Essentially, it’s the same,” she said. “I get an idea, mull it over for awhile, make notes and then plunge in. Many drafts later, I send it to a publisher and hope for the best. Once a manuscript is accepted, I work with an editor (I love working with editors) and do another rewrite. Then the book goes into production, which I have very little to do with other than approving the cover. (I have no artistic talent – my abilities extend to stick figures – and don’t illustrate or do any book design.)
“Of course, now I can submit work electronically, and it’s a lot easier to bounce ideas back and forth with my publishers before I send them the story,” she continued. “And I do a lot of research on the internet rather than in the library, though, for most stories, I still read many print articles and books for background information.”
And she does more than that.
Linda Kawamoto Reid, research archivist at Nikkei National Museum in Burnaby, writes in the foreword of Heart of a Champion that Schwartz “thoroughly researched the times by talking extensively with members of the Japanese-Canadian community. She met Kaye Kaminishi, our last Asahi baseball player, who was a rookie in 1941, and sought out the facts by conducting interviews, reading books and watching films. The story has surprising elements of reality, from the food eaten to the description of events following the bombing of Pearl Harbor.”
Japanese Canadians were not allowed to return to the coast until 1949 and it wasn’t until 1988 that the Government of Canada formally apologized for the treatment of Japanese Canadians during the war. As for the Asahis, the team was inducted into the Canadian Baseball Hall of Fame in 2003 and into the B.C. Sports Hall of Fame in 2005; in 2008, the team was designated an Event of National Historical Significance.
So, is the country in which we’re now living less, more or similarly susceptible to the factors that allowed the refusal of Jewish refugees fleeing the Holocaust and the internment of the Japanese, as but two extreme examples of the racism of those decades?
“Call me a cockeyed optimist, but I think we’re less susceptible to that kind of racism and exclusion in Canada,” said Schwartz. “The recent acceptance of the Syrian refugees is a heartwarming example. When my kids were in school in Burnaby in the ’90s, there were kids of every color and nationality in their classes and no one thought anything of it. We can’t ever take tolerance for granted, but I think that Canada in 2016 is a pretty welcoming place.”
Ellen Schwartz will be at Word Vancouver on Sept. 25, at the Vancouver International Writers’ Festival Oct. 18-23 and at the Calgary Jewish Book Festival Dec. 4-11.
Prime Minister Justin Trudeau at the Auschwitz Memorial and Museum (photo from auschwitz.org)
On July 10, Prime Minister Justin Trudeau visited the Auschwitz Memorial and Museum. He was accompanied by, among others, Nate Leipciger, a former prisoner of Auschwitz born in 1928 in Chorzów, who emigrated to Canada in 1948 and has visited the memorial on more than one March of the Living; Canadian Minister for Foreign Affairs Stéphane Dion; and Rabbi Adam Scheier from Montreal, vice-president of the Council of Rabbis. The guests were welcomed by museum director Dr. Piotr M.A. Cywiński, who told them about the history of the camp and the contemporary challenges of the memorial.
Trudeau laid a wreath and held a minute’s silence in front of the Wall of Death in the courtyard of Block 11, where executions by shooting were held, as a commemoration of all victims of the German Nazi concentration and extermination camp.
The guests visited the vast portion of the museum’s exposition. They saw, among other places, Block 4, which was dedicated to the extermination of Jews and which contains German photographs documenting the arrival of the transport of Jews from Hungary, a model of gas chamber and crematorium II from Birkenau, Zyklon B canisters, as well as human hair taken from the murdered. There is also a display dedicated to the story of storage rooms for looted property which, in the jargon of the camp, were called “Kanada.” In Block 5, the visiting delegation saw personal objects of victims that were found in these storage rooms after the liberation of the camp, such as shoes, suitcases, glasses, brushes and kitchen utensils. The delegation also visited the building of the first gas chamber and crematorium in Auschwitz I.
In the second part of the visit, Trudeau walked through the former Auschwitz II-Birkenau camp. He walked along the rail ramp where the Germans conducted selection of the Jews, and also saw the ruins of the gas chamber and crematorium III, where the Jewish prayer for the dead, the Kaddish, was said. Candles were lit at the monument, commemorating all victims of the camp.
The prime minister also made an entry in the guest book of the museum. “Tolerance is never sufficient: humanity must learn to love our differences,” wrote Trudeau. “Today, we bear witness to humanity’s capacity for deliberate cruelty and evil. May we ever remember this painful truth about ourselves and may it strengthen our commitment to never again allow such darkness to prevail. We shall never forget. Nous nous souviendrons.”
Dr. Robert Krell, left, listens to Prof. Elie Wiesel, as Wiesel addresses the capacity crowd that came to the Orpheum in 2012 to hear him speak (photo by Jennifer Houghton). Elie Wiesel passed away on July 2. May his memory be for a blessing.
The following article was originally published on Sept. 21, 2012, and initially reposted on July 2, 2016. The photographs were added with its republication in the newspaper and online July 15:
“The Jewish people is based on what is called in the Prophets, ‘Edim atem l’Hashem,’ ‘You are witnesses to God.’ Says the Talmud something horrible: the Talmud says God says, ‘If you are my witnesses, I am your God. If not, I am not your God.’… That is the importance of testimony.”
This was part of Nobel Peace Prize-winner Elie Wiesel’s response to a question about the role of March of the Living alumni. “You are now the witnesses,” he said. “Remember, to be a witness to the witness is as important as to be a witness.”
Elie Wiesel with friend and fellow survivor Robbie Waisman (photo by Jennifer Houghton)
Wiesel was in Vancouver to launch the Jewish Federation of Greater Vancouver’s annual campaign on Monday, Sept. 10. The event, which was held at the Orpheum, featured Wiesel in conversation with his friend, fellow survivor Dr. Robert Krell, as well as a presentation of another of Wiesel’s friends, Robbie Waisman, who accompanied this year’s March of the Living program to Poland and Israel. Participant Jenna Brewer read the account written by Monique de St. Croix of Waisman’s emotional return to his birthplace, after which Waisman himself addressed the nearly 2,700 people in attendance.
The campaign launch was the culmination of Wiesel’s day here, which included a proclamation from Vancouver Mayor Gregor Robertson declaring Sept. 10, 2012, Elie Wiesel Day.
Among Wiesel’s many activities was the receipt of an honorary degree from the University of British Columbia, where he spoke to university administrators, students and Holocaust survivors. A formal academic procession led Wiesel into the hall and a short panel discussion followed his remarks, involving the university’s president, Prof. Stephen Toope, Prof. Richard Menkis, a professor of modern Jewish history, and Barbara Schober, a graduate student. UBC Chancellor Sarah Morgan-Silvester presented Wiesel with the doctorate.
Also on Wiesel’s itinerary was a morning interview with the Jewish Independent; one of only two interviews he granted while here, the other being with the Vancouver Sun.
Vancouver Mayor Gregor Robertson declares Sept. 10, 2012, Elie Wiesel Day. (photo by Jennifer Houghton)
As editor Basya Laye and I introduced ourselves, Wiesel admitted his dependence on the New York Times, a copy of which he had not yet picked up that day. Once the “bible of journalism,” according to Wiesel, he lamented the Times’ decline in quality as the newspaper industry itself has declined. He wasn’t worried about the change to internet media, however.
“Our stories are not dominated by concern with the press, it’s person to person,” he said. “If you relied on the New York Times, the New York Times’ background, record in those years, is not the best, during the war.”
Wiesel recounted how, years ago, he complained to the Times about how little there was in the paper about the Holocaust while it was happening. Subsequently, he was invited to a luncheon, at which he gave them a piece of his mind. As a result, said Wiesel, in the paper’s offices, they have a plaque/letter saying, “We failed,” as a reminder to themselves.
Yet, admission of failure on the world level – that countries did not do enough to prevent the Holocaust – has not resulted in the prevention of other attempts at genocide.
“Can human nature change?” Wiesel said about that fact. “It’s society. Whatever the issue we have is, for instance, believe me that, I say, a sex story will have the front pages. Not what we try to say, but the sex story will have the front pages. It is our culture. We go with what is easy, what is cheap, and what is accepted as interesting by more people than before. And that goes everywhere, that’s in literature, that’s in the movies. I don’t know where we are heading.”
For his part, Wiesel has spent most of his life – as a witness, storyteller and teacher – trying to ensure that “never again” is a promise kept.
Born in Sighet, Romania (which was in Hungary during the war), Wiesel was 15 when he and his family were taken to Auschwitz. His mother and younger sister were killed there, his father died in Buchenwald, where Wiesel also was imprisoned when the war ended; his two older sisters survived. Wiesel’s book about his experiences in the camps, Night, was first published in 1956. It has since been translated into more than 30 languages, with millions of copies being sold.
A professor at Boston University since 1976, Wiesel was founding chair of the United States Holocaust Memorial Council, which created the U.S. Holocaust Memorial Museum, and, with his wife, Marion, he established the Elie Wiesel Foundation for Humanity soon after he received the Nobel. He has written more than 50 books, and his lengthy resumé continues.
When asked how he would categorize his body of work, Wiesel told the Independent, “Not enough.”
“What would you like to have been able to do?”
“More.”
“In terms of?”
“More,” he repeated. “Not enough. Look, look, on the surface, I’ve done a lot, published many books. Many books have been published about me, and so forth. I have approached presidents and kings, but all of that, somehow, it is not enough. Maybe, deep down, all of us who have survived have had a feeling, if we told the story, the world would change, and the world hasn’t changed. Does it mean that we did not tell the story? Or not well enough? Simply, we did not find the words to tell the story? Had we told the story well enough, maybe it would have changed the world? It hasn’t changed the world.”
“Do you feel like you have failed in some measure there?”
“Not failed,” Wiesel replied quickly. “I didn’t say fail. Failing, if I had not tried. Look, I know I tried. I still try.”
Complementing his activism for human rights, Wiesel is a dedicated student of Talmud and has a deep appreciation of Chassidic and biblical stories, which the Independent referred to as “old” in asking a question about such stories’ relevance today.
“They are not only old, they are immortal,” said Wiesel. As to specific lessons we could learn, he added, “It depends what area. If it’s the Bible, then the eternal truth, or at least the eternal quest for truth. The Talmud, it’s my passion – I grew up with the Talmud and, to this day, every day, I study – I love it. I love study.”
Wiesel explained, “There is so much beauty in all that. There is so much….” He paused. “Truth is a difficult word because my truth may be mine, but not yours, but learning, the quest for truth, is extraordinary. For me to teach those texts is so rewarding, so rewarding. And we take a theme, a talmudic theme or a biblical theme or a prophetic theme, and it can go on, it can last for us for hours and hours and hours in class.
“Come on, the beauty of an Isaiah, the tragic sense of a Jeremiah, and the immortal dimension of a Habakkuk. It is all these. They survived. The very fact that they survived, you know, how did they survive? These are texts conceived, written and spoken 3,000 years ago or so, 2,500, and they survived. What made them survive?”
The concept of truth came up again when the Independent asked Wiesel’s opinion – as a former journalist himself – about how much a newspaper should reflect extremes within the community it serves.
“I gave up journalism. Do you know why?” asked Wiesel. “I liked journalism at the beginning; I loved it. It was to be at the nerve centre of history, come on, I loved it. Then I realized, what, two things. Number one, I repeated myself – which means I changed the names, but the words remained the same.” He paused, then continued, “I am going to spend my life like that? Second, I realized the people that I loved and admired; occasionally, they had such an attitude of fear and respect for the journalist – I said, I don’t want that, I don’t want to inspire that. That’s when I moved to the academic. I gave up, for that reason.”
Hesitant to give advice, Wiesel eventually said, “Young lady, your truth is truth. Listen to it. It’s your truth that matters. Don’t accept somebody else’s truth. And, if you are a journalist, if you have the respect for your own words, that will be read by hundreds or thousands of people, who will read it and maybe be influenced by it – you, just you, don’t listen to [anyone,] not even to your editors. Don’t tell them, don’t even listen to that,” he said, looking at Basya as he made the comment, and laughing. “You decide. When you publish an article under your byline, it’s yours.”
Despite having wondered aloud as to the effectiveness of his efforts to change the world, Wiesel still gets up every morning to do just that. “What is the alternative?” he asked rhetorically. “What is the alternative? There is no alternative. True, I fought many battles and lost. So what? I’ll continue fighting. Look, my life is not a life of success or victory, much more of failures. I tried so many things and failed, you have no idea. Of course, so what? I’ll continue. The only area where I feel I must continue is, first of all, education. Whatever must be done in Jewish life, and in life in general – not only for Jews – education must be a priority. Not the only one, but the main priority, education. Let’s surely aim for that. And then, Israel, to me, of course is – the centrality of Israel in my life is here,” he said, putting his hand over his heart.
A few moments later in the conversation, Wiesel returned to the topic of journalism.
“You know, as a journalist, my love would be to interview, not for news, [but] to have the interview. And that’s really what I loved about it, to meet people, to have real conversations, I mean, real dialogues – not questions and answers, because I know now about you more than you think, simply by the questions that you ask. But that’s the journalist in me.”
“So, you obviously have faith in human nature … and you like to know more about people?”
“I do,” he said, with hesitation. “In spite of. It’s not because of, but in spite of.”
Dr. Elie Wiesel was motivated by his experience as a survivor of the Holocaust to become one of the world’s foremost advocates for social justice and human rights. He was also a friend to members of the Vancouver Holocaust Education Centre community and we mourn his passing. In his writing and his activism, he gave voice to the experiences of survivors but, as he acknowledged, also saw it as his responsibility to represent those who did not survive.
Wiesel and Robbie Waisman, a past president of the VHEC, were among the 426 “Boys of Buchenwald” liberated on April 11, 1945, and began their post-Shoah lives together at a facility in France.
“We had a common bond,” Waisman said. “On the 11th of April, I usually go into my office and call some of the boys. Elie was part of it. There’s so much that I shared with him.
“The world lost an irreplaceable human being.”
Dr. Robert Krell – recipient of the Elie Wiesel Holocaust Remembrance Medal for his work in Holocaust education, psychiatric contributions to the care of Holocaust survivors, and his role as founding president of the VHEC, which Wiesel visited – became friends with Wiesel over several decades.
“He was the kindest, gentlest, wisest person in my life,” said Krell. “And he always made time for me, although he was also the busiest and most prevailed upon person imaginable.”
Wiesel once said: “There is much to be done, there is much that can be done.” And the Vancouver Holocaust Education Centre commits to continuing the work that defined his life’s mission.
The VHEC will honor the life and work of Elie Wiesel during our annual High Holidays Cemetery Service. The commemoration will take place at 11 a.m. on Sunday, Oct. 9, at Schara Tzedeck Cemetery, 2345 Marine Dr., New Westminster. Everyone is welcome.
The service, held annually on the Sunday between the High Holidays, affords participants the opportunity to mourn those who perished during the Holocaust at this symbolic gravesite.
ביקור לרה”מ ג’סטין טרודו במחנה ההשמדה אושוויץ. (צילום: auschwitz.org)
ראש ממשלת קנדה, ג’סטין טרודו, לא שוכח את זכרם של קורבנות השואה והניצולים ממחנות ההשמדה. לאחר ועידת הפיסגה של חברי נאט”ו שנערכה בסוף שבוע שעבר בווארשה פולין, הגיע טרודו ביום ראשון כמתוכנן מראש לביקור ארוך באתר של מחנה ההשמדה אושוויץ- בירקנאו. את טרודו ליוו שר החוץ, סטפן דיון, השרה לשיתוף פעולה בינלאומי, כריסטינה פרילנד, ניצול מחנה אושוויץ, נייט לייפציגר, הרב אדם שאייר, המשמש חבר מועצת הרבנים של מונטריאול, ומנהל מוזיאון אושוויץ, פיוטר צ’יווינסקי. לייפציגר בן ה-88 נולד בצ’ורזו פולין ב-1927 ובגיל 11 הועבר למחנה אושוויץ עם משפחתו. שם איבד את אימו ואחותו שנשרפו בתאי הגזים. הוא ואביו ניצלו לאחר שהאב הצליח לשכנע קצין אס. אס להעבירו לקבוצה של הפועלים שעבדו במקום. לייפציגר היגר לטורונטו בשנת 1948 עם אביו עת היה בן 21. הוא הוציא תואר בהנדסה ושימש כל העת אחד מראשי הקהילה היהודית של טורונטו.
באמצעי התקשרת בקנדה פורסם בהרחבה דבר הביקור הראשון של טרודו באושוויץ, והביקור עצמו זכה לסיקור נרחב מאוד. טרודו ביקש לראות מקרוב את מה שנשאר מאחד הפרקים האפלים ביותר בתולדות האנושות. כמליון ומאתיים איש נרצחו באושוויץ- בירקנאו שבדרום מערב פולין ומרביתם היו יהודים.
טרודו ביקר בחלק גדול של התערוכה המוצגת במוזיאון הממלכתי, שכוללת צילומים של יהודים שהגיעו ברכבות מהונגריה, ציוד שנבזז מהיהודים ואת המבנה שאיחסן את תאי הגזים. לאחר מכן הוא צעד ליד מסילת הרכבת ונגע בקרונות שהובילו את הקורבנות למחנה. טרודו עם כיפה לראשו בחלק מהביקור עבר גם ליד הריסות תאי הגזים, בהן נהרגו אמו ואחותו של לייפציגר ושם לא יכל לעצור את דמעותיו. הוא אף קרא את תפילת יזכור באנגלית. טרודו הניח זר לזכר הקורבנות של הנאצים. ראש הממשלה הקנדי לא אמר מילה ורק דמע מספר פעמים, ובסוף הביקור חיבק את לייפציגר שנשק על לחייו. הביקור הארוך נמשך כמעט שלוש שעות. לאחריו כתב טרודו בספר האורחים של המוזיאון, את הדברים הבאים: “התרגשתי מאוד לבקר באושוויץ ובירקנאו. האנושות חייבת ללמוד לאהוב את ההבדלים בינינו. היום אנו עדים על היכולת האנושית בביצוע אכזריות מכוונת ורוע. נקווה שהיותנו עדים ליכולת של האנושות לבצע מעשים רעים שכאלה, רק תחזק את המחוייבות שלנו שלא לאפשר עוד לעולם לחשיכה שכזו לנצח. מדובר באחד הפרקים הגרועים ביותר בהיסטוריה האנושית ואנחנו לעולם לא נשכח זאת. זה המקום להזהיר בפני חוסר סובלנות ולהציע מסר של אהבה”.
לייפציגר אמר בראיון לאחר הביקור עם טרודו: “לא חשבתי שאשרוד את המחנה, שלא לדבר לראות את ראש ממשלת קנדה צועד כאן. לא הייתה שום דרך שיהיה לי עתיד. והיום אני חוזר לכאן לאחר 73 שנים עם ראש הממשלה של קנדה הנפלאה. טרודו הוא מנהיג רהוט שלוקח את קנדה לכיוון חדש. ניסיתי להראות לטרודו מה בני אדם עשו לבני אדם. השנאה הזו שהניעה קבוצה של אנשים לרצוח אנשים אחרים. שנאה כזו ממשיכה להתקיים בעולם גם כיום, ומיעוטים מופלים לרעה ונרצחים. טרודו קיבל את המסר שלו לזכור את העבר, תוך כדי עבודה להגיע לעתיד טוב יותר. הוא בכה איתי, הוא הזיל דמעות איתי. זה הביטוי הגדול ביותר של הבנה ורגשות שהוא היה יכול לעשות עבורי”.
טרודו הוא ראש הממשלה השלישי של קנדה שמבקר אושוויץ- בירקנאו. קדמו לו ז’אן קרטיין וסטיבן הרפר שטרודו החליפו.
No reasonable people contend that the Holocaust did not occur. However, a great many assert that it has been considered enough, that it is time to put the past behind and effectively close the book on that era. Similarly, discussion today about the Holocaust is likely to elicit a sort of comparative or competitive response: “The Jews are not the only people who have suffered,” or something similar. While such assertions are almost tautological in their obviousness, they betray a different sort of exceptionalism around the Holocaust: the Jewish people are not the only group in history to have suffered, but they are the only ones today being told to buck up and shut up about it.
Somewhere between these two responses – outright denial and exasperated acknowledgement – is a large swath of indifference. A great many people in Canada and elsewhere are aware of the history of the Holocaust, express appropriate responses to it and may utter rote pieties about preventing history from repeating itself. As a civilization, though, all of these responses have so far led to an unsatisfactory status quo.
Elie Wiesel, who died Saturday, believed that understanding the Holocaust is key to the crucial need to understand human capabilities for evil and possibly to provide its antidote. If Wiesel’s formula is correct, the briefest glance at the headlines today is all the proof necessary to show we have thus far failed to consider and understand that terrible history.
For decades, Wiesel was not only a global voice for survivors, but a sort of moral compass for a world that has not learned the overarching lesson of the Shoah. Speaking out again and again on issues of contemporary injustice and genocide – though some advocates for Palestinians have contended that he wasn’t as vocal on that issue – Wiesel at the same time expressed regret that his interventions should be necessary.
In an interview with the Independent in 2012, Wiesel lamented that all his efforts and those of other survivors have failed to create the ideal world free of hatred and genocide.
“Maybe, deep down, all of us who have survived have had a feeling, if we told the story, the world would change, and the world hasn’t changed,” he said. “Does it mean that we did not tell the story? Or not well enough? Simply, we did not find the words to tell the story? Had we told the story well enough, maybe it would have changed the world? It hasn’t changed the world.”
The outpouring of grief over the passing of Wiesel is the appropriate response to the loss of a great individual. But it also reflects a larger lament; it is a reminder that the generation of eyewitnesses is diminishing. For many of us – and for the world – Wiesel was the face of the survivor, the voice of the Holocaust experience. His unflinching writing on the subject defined the discipline of the eyewitness Holocaust narrative. Not only was Wiesel able to articulate and validate the experiences of survivors who could not express themselves for various reasons, more importantly, as he himself acknowledged, he had an obligation to those who did not survive.
It is this same sense of obligation that motivates survivors to regularly make the emotionally exhausting effort to share their experiences with audiences, particularly young people. As Wiesel acknowledged, the world has not responded adequately. But, in the same interview, he said failure would have been to not try.
When Wiesel was recognized in 1986 with a Nobel Prize in literature, it was a recognition of his contribution, certainly, but it was also an affirmation for all survivors – indeed, for all of those whose identities attracted the Nazis’ genocidal hatred – that their experiences were valid, legitimate and incontestable.
When Wiesel’s book Night was published in English in 1960, it was at the start of a global conversation of the Holocaust and its meaning for humankind. Wiesel rightly hoped, but perhaps should not have expected, that a catastrophe of this magnitude would be adequately understood or its lessons assimilated in the comparatively short span of a human lifetime. He was correct that understanding the Holocaust is a key to humanity’s future. By their actions, Wiesel and all the survivors who share their lived experiences have helped to lay a foundation for a world in which the key to peace and a better future can emerge. As the eyewitness survivors pass that responsibility along to the rest of us, it is our ambitious mission to build on that foundation and to extend their calls of compassion, humanity and reflection to a world in great need of perfecting.
I was recently invited to speak to an Ottawa-based Israeli-Palestinian relations group on the topic of Canadian Jews and Israel. Unfortunately, there is a dearth of public opinion data available on Canadian Jewish attitudes. We have some broad strokes on identity issues, though. In addition to Conservative Judaism – rather than Reform – being our largest denomination, Canadian Jews, compared to American Jews, are one generation closer to the Holocaust, are more likely to speak Hebrew, educate their kids Jewishly, and to have visited Israel. Most central to my talk though, was how Canadian Jewish institutions are responding to attempts to challenge Israel as a Jewish state, including the boycott movement.
A lively Q&A followed, but there was one question that stopped me in my tracks. What is it about Israel, a man asked, that makes you feel attached to it? He seemed genuinely curious and rather puzzled, so puzzled that he asked it twice.
Being in the field that I am in, I have a ready answer, but I know I am not typical. My own attachment to Israel centres primarily on a deep passion for Hebrew and Israeli culture. I lived in Israel for three separate years in my 20s, I speak only Hebrew to my kids, I alternate my Netflix watching with Israeli dramas and I am as likely to binge listen to “The Last Waltz” as to Kaveret’s final concert album. My daughter’s d’var Torah at her bat mitzvah was the only one I’ve heard reference Arik Einstein lyrics. Of course, the attention I devote to Israel is partly a function of my profession, but I chose my area of study based on a great sense of attachment to the country and a desire to understand how the Israeli-Palestinian region can become a more just and humane place.
But what of my fellow Canadian Jews? Those of my parents’ generation, who grew up in the shadow of the Holocaust, might view Israel as an insurance policy in the event of the unthinkable. Religious Jews might feel a profound spiritual connection to the land. But what of the many less religious Canadian Jews of my generation (and younger), those for whom Canada, with its absolute commitment to freedom, tolerance and multiculturalism is as safe a haven as any they could imagine; those for whom particular stones on particular bits of territory are not understood to hold sacred meaning, and for whom Hebrew or Israeli contemporary culture is not something that pulls them?
What does Israel mean to these Jews who are unlike my parents, unlike religious Zionists and unlike me?
I encourage my fellow Canadian Jews to articulate their attachments. Doing so with nuance and open hearts may help uncover new political arrangements. Maybe it would point to two states, maybe a confederation system where everyone has access to all the land but possesses citizenship in only one state (as Dahlia Scheindlin and Dov Waxman have proposed), and maybe even a single state where both languages and cultures are carefully preserved. We should ask what threat, exactly, does refugee return pose, rather than leave it as an imaginary bugaboo. Being explicit about our emotional ties – while being open to hearing the emotional experiences of others – may bring us closer to supporting creative peace efforts.
A postscript. A survey of the Canadian Jewish community is currently being circulated by Jewish Federations of Canada-United Israel Appeal, and British Columbians can respond online via svy.mk/20qCWb7. The survey is being conducted by David Elcott and Stuart Himmelfarb, both of New York University’s Wagner Graduate School of Public Service. As I recall, there is only one question on Israel, which asks whether the respondent feels “attached” to the country. Attachment is associated with many different perspectives, and says nothing about one’s commitment to human rights for those under Israel’s control, for example. I hope that we may soon see more in-depth survey research on Canadian Jewish attitudes towards Israel and its policies.
Mira Sucharovis an associate professor of political science at Carleton University. She is a columnist for Canadian Jewish News and contributes to Haaretz and the Jewish Daily Forward, among other publications. This article was originally published in the CJN.
In the novel, 10-year-old Kenny (Kenji in Japanese) aspires to be an Asahi like his older brother, star player Mickey (Mitsuo). However, Kenny has been diagnosed with a heart condition, which means he has to practise secretly, so as to not worry his parents. After the attack on Pearl Harbor, dreams of baseball are replaced with the nightmare of having to register as an enemy alien, of being subjected to a curfew, of having his father’s business closed, of his father being sent to a work camp and of being evacuated to an internment camp, only allowed to bring minimal belongings. In Kenny’s case, he, his mother, older brother and younger sister (Sally) are sent to New Denver, where Kenny and his mother manage to find the strength to inspire others in the camp to hope – and play baseball again.
Elie Wiesel, who died Saturday, believed that understanding the Holocaust is key to the crucial need to understand human capabilities for evil and possibly to provide its antidote. If Wiesel’s formula is correct, the briefest glance at the headlines today is all the proof necessary to show we have thus far failed to consider and understand that terrible history.