The Lost Honor of Katharina Blum: Or How Violence Develops and Where It Can Lead, is the story of a young woman who is scrutinized and harassed by police and tabloid (sleaze) press after she spends the night with a suspected terrorist. Film historian Jack Zipes begs the question regarding the political reality and repression in the Federal Republic of Germany (Bunderrepublik) during the 1970’s using both the film and novelization of The Lost Honor of Katharina Blum. Zipes first illuminates the reality in which these two depictions are attempting to criticize. According to Zipes, the reality of the Bunderrepublik of 1972-75 is “on one level the entire history of the student movement or extra-parliamentary opposition [which] provides the subject matter of the novel and film” (Zipes, 75). Basically, the history these two forms of the same story attempt to bring to light depictions of social political attitudes and conditions regarding the late 1960’s and early 1970’s with the SPD uber-conservative government (75). The political situation in Germany seems to be volatile during this period, especially due to the actions of a few militant terrorists, the Baader-Meinhof Group, aka the infamous RAF. Because of the actions of the few, according to Zipes, the conservative forces of the German state and mass media made it appear as if the entirety of the “Left,” the progressive forces of the Bunderrepublik were associated with terrorism. An incredible swing on the American-esk McCarthy pendulum, ushering never-ending witch-hunt bonfires stacked with the stench of 800,000 progresses and reformers who were no longer fit the state’s “legitimate” government program (76).
According to historian Zipes, Heinrich Böll’s writings are concerned with gross human rights violations and origins of violence (77). The novelization of the story, The Lost Honor of Katharina Blum, for better or worse, urges for the reformation of mass media, of the press, radio, and TV. Considering Zipes interpretation of the novel, a strange dual world emerges where the fictional narrative is more truthful than the non-fictional reports carried out by the corrupted mass media. Though, according to Zipes, Böll does not create a perfect explanation of the “socio-political dynamic of violence in the Bunderrepublik” (78); however, it nevertheless a straightforward participatory revelation of a moralist’s case for political resistance (79). In Volker Schlöndorff’s film adaptation of Böll’s novel, Zipes mentions a more distinguishable focus on a cohesive left movement that was nearly nonexistent in the novel (81). According to Zipes, director Schlöndorff “focuses [his film] on the power relations in the case of Katharina Blum in order to facilitate the viewer’s comprehension of how the police and mass media conspire to victimize private citizens” (81). Basically, where Böll focused on the power in the use of words, Schlöndorff gives greater attention to the unfolding of human drama in the interpersonal relationships of his characters.
While the film itself is a somewhat dull watch, until the very last bits of the movie when Katharinaunshackles her discontent, fellow historian Jack Zipes does an excellent job separating these two renditions of The Lost Honor of Katharina Blum while they are simultaneously attempting to convey the same story. However, his comment regarding the drama of American, so-called, “good cop, bad cop” motif is somewhat lacking. The American filmic expressions of the late 60’s and early 70’s, depending on the genre you’re talking about, are not vague impressions of the time in which they were made. Consider the gruesome social critiques in the up and coming era of Savage Cinema, especially the word of Wes Craven, in films like: The Last House on the Left and The Hills Have Eyes as perfect examples of political unrest in American cinema. Savage Cinema was loud, gruesome, and not the lease bit disturbing, but these films also compelled audiences to question the validity of the times. Last House on the Left, if anything else, begged the question if reactionary violence was a justifiable resolution. The Hills Have Eyes was a critique about repression and violence and repercussion using the most taboo form of expression: cannibalism. And there are many more examples during this era to pick from. Regardless, Zipes makes an interesting case regarding the wild swings on the pendulum during Germany’s political unrest of the 1970’s with the RAF and student base movements. The media, if anything, should keep government (of all walks) in check, not condone extreme reactionism.
Sources: Jack Zipes, The Political Dimensions of The Lost Honor of Katharina Blum, 1976.
There is a popular concept to interpret cataclysmic events as harbingers for Last Judgment. Understandably, looking to the galloping Four Horsemen is a popular motif when events in the world seem out of control. Consider the sketch by Otto Dix in 1917 simply titled, Hand to Hand Fighting, where in orphic cubism soldiers are mangled together in an orgy of violence. Dix had presented this work as a depiction of the cycle of life during the Great War, which had erupted in central Europe during the summer months of 1914. In 1917, as a German solider, Dix would have been deep in the mud and death, surrounded by “lice, rats, barbed wire, fleas, shells, bombs, fire, [and] steel” (Brose, pg. 81), elements characterized by trench warfare. According to historian Eric Brose, in just 1915, “Well over two million men fell on the western front” (Brose, pg. 81); this is the world in which Dix makes deep and often chaotic brush strokes, mockingly showing us a world of ghastly maiming machines of war (Brose, pg. 77). From this foundational nightmare a chaotic history unfolds, the history of a post Great War Europe, of Russian Revolution, of Weimar Germany and the road to WWII and ultimately, the Holocaust. And in films as well, such as: Battleship Potemkin (1925), M (1931), and Jud Süss (1940), and post Great War novels, like: All Quiet on the Western Front (1929), we can see the hoof prints of an apocalypse that has already happened.
The most interesting notion of the apocalypse are the prophets who foretell impending doom.
In March 1899, composer Richard Strauss was considered to be rather ordinary “elegant-looking man whose odd style matched the polyphony of [his] strange [performance in] A Hero’s Life” (Brose, pg. 38). Strauss conducted A Hero’s Life in Frankfurt’s Municipal Museum to an audience made up of European aristocracy who sat uncomfortably in their chairs, clinching against a melody that reflected a mood anguished by the birth pains of modernity. According to historian Brose, Richard Strauss’ performance pulsated, not just with disdain for the new social transformation, but also with the rapid growth of industrialization and technological change occurring within a “political structure poorly [suited] to withstand such [a] challenge” (Brose, pg. 51). One of the most curious moments during Strauss’ A Hero’s Life was when, while crouching, he would suddenly stand upright and point toward the brass players hidden on either side of the orchestra, as if with a wave of his baton, Strauss orders a battalion of conjured soldiers in a “forward march.”
But how did the end begin? What was it that set the fuse burning out the colonial world, exploding into a world at war?
Richard Strauss, along with his other contemporaries dealing in moral artistic relativism, whose work became obsessed on the fragmented and fractured foundation of the world, seem to have been oddly sensitive to apocalyptic visions (Brose, pgs. 64-65). Modernity was on the move, marching to the trumpet call and the inevitability of war in Europe. According to Brose, several developments had increased this inevitability. Consider, Europe and her long history of discontent and conflict among a growing population squeezed within smaller and smaller country states – each with an unquenchable desire for independence. Or consider the booming industrial and technological revolutions pitted against a system of multiple colonial rivalries, each maneuvering into either alliances or opposing armed encampments. Or perhaps, the escalating urge from these colonial states to purge discontent brought on by dynamism through acts of war. Or even perhaps, heightened anxiety weighed on the shoulders of finite leaders pointing an accusing finger between each other (Brose, pgs. 74-75). Obviously, we can estimate that there was no single factor that ushered Europe into the Great War; but rather was each a deadly mixture in an already boiling pot. There is some debate on the initial spark that set the fuse. Brose among other historians point toward the June 28, 1914 assassination of Archduke Francis Ferdinand. According to Brose, “six Serbian terrorists united in a convoluted and still shadowy conspiracy to…destabilize the Austro-Hungarian Empire and make way for a South Slav state” (Brose, pg.75).
Looking to the ethnic grievances of these six Order of the Black Hand assassins as the ignition that set Europe into a horrifying four year conflict seems plausible, even with its conspiratorial flare. As news of the Archdukes assignation spread, Bosnian Muslims and Croats distanced themselves by firebombing Serb businesses, Vienna threated ultimatums to set loose the “anti-Serb zealots in the army like Hötzendorff” (Brose, pg.75) and sought backing with Germany, while Russian Tsar Nicholas II weighed defending the “honorable” relationship with their fellow Slavic and Christian Orthodox ally Serbia (pg.75) against internal unrest. As established allies, France backed Russia. Armies mobilized. Warning given. Mediation floundered. On August 4, 1914, with German carvery thundering into natural Belgium, London decided on the side of France. The Great War had officially begun (Brose, pg.76).
The Storm of Steel, coined by German solider, writer, philosopher Ernst Jünger, the Great War is considered to be the first in mechanized warfare. According to historian Brose:
“[The] ghastly maiming machines of modern war had changed…the street [of Europe] of 1914, [that were] so full of life and youthful vigor, [into monstrous] defacements, [men with] their lips and jaws blown away, feeding tubes inserted where mouths had been, wads of gauze stuffed in nose holes bigger than silver dollars…and piles of amputated body parts. [The] survivors among these half-men would somehow have to adjust to civilian life” (Brose, pg. 77).
As the armies mobilized and marched during those late summer months of 1914, the Great War quickly became a war of attrition with each faction burrowing deep within the blood soaked earth (Brose, pg. 78) in an nightmarish zigzag pattern of endless trenches, feebly protected by a mash entanglement of barbed wire. Machine-gun nests and heavy artillery became hellish bloodhounds guarding the killing zones between enemy trenches. In 1915, a “greater horror” was unleashed: “a thick yellowish-green, ground-hugging cloud of poison gas that caught gagging, chocking, dying allied soldiers completely by surprise” (Brose, pg.81). The Great War was the world in which Otto Dix would capture in his paintings and drawings throughout the remaining years of his life, a world where “butchers (artillery) smash the person next to [you] into pieces with one blow and mockingly cover [you] with blood and flesh and guts” (Brose, pg.81). Sacrifices increased throughout 1916 on both fronts with an estimated eighteen million lost by years end (pg. 84).
And so it began. The Storm of Steel, as Jünger had called it, recalling from his own experiences in the trenches, witnessing the old stag of colonialism come crashing down, its legs broken by the sheer weight of mechanization. But how did we enter the war? In an era of progressive-ism, how could the isolated United States ever get involved with something so far away? Well… perhaps the reasons are too convoluted, too precarious, much like that of the countries of Europe, to narrow a definitive answer for why?
Nevertheless, in the early morning hours of April 1917, the U.S. declared war with Germany. Our staunch isolationism broke apart after relations were aggravated with German Foreign Minister Arthur Zimmermann’s “ridiculous ploy to entice Mexico and Japan into a war against the United States” (Brose, pg.97). Leadership within Germany crumbled as her labor force began to strike. Troops would not follow the monarchy into last-ditch battles. “Workers’ and soldier’ councils, formed in emulation of revolutionary Russia the previous year, [spreading] quickly” (Brose, pg.99). In 1918, Russia fallen apart due to civil war and revolution throughout 1917, spreading across Central and Eastern Europe. Austria-Hungary dissolved. The war was coming to an end. On November 11, 1918, the Armistice was signed, ceasing the usually thundering boom of artillery fire and ushering unto the land a strange silence among the thirty-seven million dead, wounded, or missing. Upon this queer scene, one can imagine the surviving forces climbing carefully out of the trenches, gazing at the mutilated landscape and asking themselves, “What do we do now?”
Indeed…what do we do now? What happens to the world after she tears herself apart?
As the drum beat of the Great War faded, the galloping march of Pestilence and Famine spread across the postwar landscape. According to historian Brose, “five years after [the Great War] started, almost three million civilians in Germany and Austria-Hungary…[who were] succumbing in great numbers to tuberculosis, pneumonia, typhus, and a deadly new mutated strain of influenza” (Brose, pgs. 100-101). The End Times would have most certainly been a popular motif among the hungry and diseased ravaged villages and cities of 1919. And to make matters worse, the Treaty of Versailles, with its harsh provisions of War Guilt placed upon Germany, gave Europe no real chance for economic recovery – guaranteeing “a war of revenge” (Brose, pg. 103) down the already bloodied path. Further bolstering this season of discontent, on the eastern front, the Red Army forces that grew from the Bolshevik revolutions of 1917 and 1918 had swelled to five million by 1920, spreading communist rule across Byelorussia, the Ukraine, Armenia, and Azerbaijan, and finally Georgia in 1921 (Brose, pg. 107). Reflecting on the words of President Woodrow Wilson, that the Great War would be a “war to end all wars” (Brose, pg. 107), and in light of the apocalyptic developments throughout Europe, one has to wonder if the end hadn’t already come.
The Battleship Potemkin (1928) is considered to be a masterpiece of silent cinema (Bordwell, pg. 61). According to film historian David Bordwell, “Potemkin seeks to arouse emotion and partisanship [while] aiming at [a] revolutionary pathos” (Bordwell, pgs. 61-62). Commissioned by the Soviet government to commemorate the uprising of 1905, director Sergei Eisenstein created within Potemkin a film filled with metaphorical motifs and analogies resembling, what he considered the natural process of rebellion (Bordwell, pg. 99). One needs only to look to the scene with the boiling soup followed by the shot of angry sailors, or the scene with the rotting meat filled with maggots and the ship doctor claiming, “These are not worms” (Bordwell, pg. 71), a humorless comparison, or even more blood curdling montage bounded of the Odessa Steps, the massacre, where women and children are mowed down against an unstoppable unreasonable Tsar military force. This, of course, further exacerbates the widening gulf between bourgeoisie and what represents for working class why the Bolshevik revolution happened in the first place.
Though The Battleship Potemkin is based on events that occurred in 1905, the film was made in 1925, serving as an historical record for the time in which it was made. So what does Potemkin say about 1925? Consider historian Brose and his comments on the history of Europe in the Twentieth Century, when he states:
“It was not just that communism had survived, a victory that shaped the next seventy years. Of significance were also the ways that people – party officials, workers and peasants, parents and children – changed. For many years subsequent historians concurred that war and civil war brutalized the population and coarsened public life to the point where much worse atrocities – the mass executions – became all but inevitable” (Brose, pg.166).
Potemkin tells us that The Great War did not win the day for democracy, it further exacerbated it; whilst simultaneously promoting, as Stalin states in his work, The theory of the Proletarian Revolution, “a great popular revolution…which had such an important ally as the vast mass of the peasantry who were oppressed and exploited by the landlords” (Goldstein, pg. 236). Potemkin used images with the cowardly priest, dominating ship captain, and the relentless firing squad on the Odessa Steps, to remind the people of the corruption of religion, the corruption of the aristocracy, and to remind the people of the unifying revolutionary cause.
The masquerade of death was in full swing during Germany’s Weimar era. Recognizable developments were taking place. According to historian Konrad Heiden, “inflation [had] plagued Germany throughout the first years of the republic, brought on by financing [a] war through bonds…” (Heiden, pg.144) and with the steep reparations demanded from the Treaty of Versailles, beginning in 1923, the republic’s currency was valued roughly 4.2 billion marks to the America dollar (144)! This hyperinflation infiltrated every aspect of life, especially for the working class German, where store food lines took an eternity to move forward and when “you reached the store, a pound of sugar might have obtained for two millions; but, by the time you came to the counter, all you could get for two millions was half a pound, and the saleswoman [would say] the dollar had just gone up again” (144). By November 1929, Chancellor Gustav Stresemann launched a season of reconciliation with France, Britain, and the United States, finally ending the crippling hyperinflation (though, keep in mind that most of everyone’s savings had been wiped out and the U.S. Stock Market Crash that happened back in October 1929 was on the verge of pulling Europe into another depression); however, despite this period of increased economic stability, those who were effected most would not forget and would effectively blame the Weimar Republic.
Fritz Lang’s cult film M, though seemingly simple, is suspect. Consider how, according to film historian Anton Kaes, “M was not among Germany’s top ten features of 1931 [and] the film received mixed reviews [with] only modest box-office returns” (Kaes, pg.138), yet despite being overshadowed by the eventual collapse of the Weimar Republic and the rise of Nazism, M is not only a rich source for historic symbolism in the midst of a chaotic 1931, but also because it represents the emergence of National Socialism. The history surrounding M, the political and social crisis of the Weimar Republic, cannot help but have some kind of impact on the film. In a way, M captures the surrounding worldwide recession and apocalyptic dreariness during the 1930’s, the mass unemployment and rise of criminality and political discontent that eventually lead to the rise of the Nazi Party (Kaes, pg.140). According to historian Kaes, “the original title [of M] was Mörder unter uns (meaning…Murderer among Us),” which, in a strange way, combines the “explosive atmosphere of Germany two years before Hitler’s assumption of power” (Kaes, pg. 141) and the infamous murder trial involving SA (Hitler’s “Storm Troopers) hit men who had murdered a member of the communist party in the late fall of 1930. Besides using M as an interpretation for one of the notorious Four Horsemen, historian Kaes reflects on the films own history as it represents itself in 1931 and asks if indeed, “were the Nazis ‘murderers among us’” (Kaes, pg.141)?
Consider the final scene in M and the row of weeping mothers who plead: “This [trial] will not bring our children back to life. People should… take better care… of their children” (M, 1931) as a literal foreshadowing of the up and coming far right (Nazi party), of the youth being swept up in the momentum of National Socialist revolution. According to Kaes:
“M presents a society at war with itself. Serial murder recalled wartime slaughter, and the heightened state of mobilization of an entire community echoed experiences from the home front…[focusing] on the downtrodden lumpenproletariat, [including] washerwomen and fatherless children, criminals and beggars, haggard prostitutes and slovenly policemen” (pgs. 143-144).
M is a representation of the public’s strange fascination with murder in 1931 Germany, suggestive in imitation murder, which “displaces and shields us from real murder” (Kaes, pg.146), thus, in an ironic twist of things, “murder and its mass marketed representations feed on each other” (Kaes, pg. 146). Basically, murders are covered by the media in noir-esk fashion, thus inspiring future killers to commit asks of violence, which in turn is reported by the media, and so on and so forth; all the while, sitting on the backdrop of current events relating to culture and social n(m)ormality. According to historian Kaes, the Great War was still a “living memory [of] national shame of defeat and [resentment of] the financial and moral burden” (Kaes, pg. 151) embodied in the Treaty of Versailles and the failures of the Weimar Republic.
All Quite on the Western Front, released a year prior in 1929, alongside M, acts as a companion view into the Weimar era. According to historian Modris Eksteins, in his work, Rites of Spring, “All Quite can be seen not as an explanation but as a symptom of the confusion and disorientation of the postwar world” (Eksteins, pg.283). The story of All Quite is about Paul Bäumer and his gang of school friends turned German soldiers sent to the trenches to fight an inescapable futile war, in which the world beyond no longer knows them (Eksteins, pg. 281). As Paul states:
“I stand up. I am very quiet. Let the months and years come, they can take nothing from me, they can take nothing more. I am so alone, and so without hope that I can confront them without fear. The life that has borne me through these years is still in my hands and my eyes. Whether I have subdued it, I know not. But so long as it is there it will seek its own way out, heedless of the will that is within me” (All Quite, pg. 295).
According to historian Eksteins, in the final scene of the book, when Paul dies “yet strangely [is] at peace with his destiny” (pg. 281), certain axioms “lose their meaning [when people] die violent deaths – patriotism, national duty, honor, glory, heroism, valor…” (pg. 281-282) all become meaningless in the hallows of the destructive nature of war. All Quite was written in 1929 about life in the trenches somewhere between 1914 and 1918; however, this book, according to Eksteins, is not a memoir, All Quite is an “angry declaration about the effects of war” (pg. 282). Alongside M, All Quite had warned of the coming of the pale horse. All Quite wanted its readership in 1929 to journey within themselves and face the realities of the effects of war; however, in 1933, after Hitler’s rise to power, All Quite found itself on top of the pyre, burnt at the University of Berlin for being “politically and morally un-German, [and a] betrayal of the soldiers of the world war” (Eksteins, pgs. 298-299). But despite the warnings in M and All Quite for internal reflection instead of external othering, the pale rider had arrived, and his name that sat on him was Death.
According to historian Susan Tegel, the notoriety of Jud Süss (1940) derived “solely from being an antisemitic film which was [also] a box-office success” (Holocaust and the Moving Image, pg.76). After the fall of the Weimar Republic, the Third Reich produced nearly 1,100 featured films, of those, only 229 were credited as being propaganda. Of these, according to Tegel, “only 96 were Staatsauftragsfilme (or state-commissioned films), and of them Jew Süss was one of the most important” (pg.76). Why? The early periods during Third Reich cinema, as far back as 1933, featured few Jewish tropes; in retrospect, they were the thundering backdrop to a growing storm. It wasn’t until 1940 when Germany was introduced provocative characters, such as, Joseph Süss Oppenheimer. According to film historian Eric Rentschler, in his work, The Elective Other, Jew Süss was:
“Nazi cinema’s most controversial and contested film, just as its director, Veit Harlan, is (next to Leni Riefenstahl) the Third Reich’s most controversial and contended filmmaker [that held the ability to] ignite fierce passions [among the people, insomuch as] it [also] became the central exhibit in [the directors] postwar trial for crimes against humanity” (pg.149-150).
On one hand, the focus is forced at one target, a target that doesn’t, according to Hitler, belong in Germany, and preparing “the German populace for the ‘final solution,’ the deportation and mass murder of European Jewry” (Rentschler, pg.149); while on the other hand, this fabrication of “the enemy” becomes a necessity in creating a complete Gemeinschaft (or gemülichkeit) reality, in other words, the Nazi could not exist without the Jew (pg. 154).
Till the very end, Jew Süss remained Joseph Goebbels’ most effect piece of propaganda manifested in the guise of provocative “historic” entertainment; suggestive in research as it was in the portrayal of, so-called, “accurate” caricatures of the other, “latterday [Dracula’s] who…infect the German corpus” (Rentschler, pg. 156). According the Rentschler, Jew Süss is a monstrous entity in the history of cinematography (pg.150), but for the German people of the Third Reich, Jew Süss was something much more sinister. The film claims historic accuracy, though generic at best, for Germany. The tale of Joseph Süss Oppenheimer was something familiar, though perhaps not easily recognizable. Jew Süss played off pre-established notions of anti-Semitism, which gave historic evidence “that penetrated surface appearances and promised to show the Jew’s ‘real face’” (Rentschler, pg.155), and the fate of a country who allowed Jewry to exist among its population. According to film historian Rentschler, if we can “read this film as a Nazi fantasy, it can tell us how Germans in the Third Reich saw the other and how they defined themselves in relation to that other” (pg.154). It’s interesting to note that there are few German heroes or sympathetic characters in Nazi cinematography; however, apparently the characture Süss (Ferdinand Marian) “received fan mail from [smitten] female spectators” (pg.158).
The nightmarish fantasy of Jewish “machinations [sucking] the Swabian state dry” (Rentschler, pg.156) can be clearly seen in the dialogue between characters Karl Alexander, Duke of Württemberg, and Süss Oppenheimer, the shifty nomad “whose preferred countenance is the masquerade” (pg.155). Towards the end of the film, during an evening of fireworks and entertainment prepared by Oppenheimer, the Duke, in a cathartic moment, asks for Süss to reveal his inner face, pleading, “Ha, what does he really look like, what does he really look like?” (154). Süss replies sarcastically, “How am I really supposed to look?” According to Rentschler, film maker Viet Harlan, in his Nazi propaganda film Jew Süss invites the audience to beg the question: who or what is the Jew? And the above scene illustrates a inferred response: according to Harlan, Jews are sadistic and cruel creatures, masters of disguise and manipulators of image, beastly and equally cunning (pg.155) who offer the German corpus an alternative self, a conjured attractiveness derived from a long “tradition of anti-Semitic projections that accompanied the rise of the German bourgeoisie” (pg.164). Basically, they are to blame for the woes of post Versailles Germany.
I’ve commented on this particular film several times already, but I must continue to press that upon the film’s release to the public, subsequent responses echoed “sentiment [that] Jew Süss was horrible and authentic, fantastic yet…frighteningly real” (Rentschler, pg.155). For the German people of the Third Reich, Jew Süss presented for them a real and lasting image of the “Jewish problem,” a problem that would need to be resolved through action set in reality, the deportation and extermination of European Jewry. According to European historian Jackson Spielvogel, Hitler was determined to carry his Nazi ideology across Europe, establishing his own brand of New Order. For Germans on the home front, “Nazi domestic policies…were influenced by war conditions, [and] also by Hitler’s perception that Germany had collapsed in World War I because of the home front” (pg. 220). The once revered savior of Germany was becoming more and more tyrannical in his determination in not repeating, so-called, past mistakes of 1918. In September of 1939, there was a notable contrast in how the German people identified with, once again, going to war. According to Spielvogel, “in August 1914, there had been crowds cheering in the streets, a profusion of waving flags, processions, and flowers to accompany German troops marching off to war” (pg.230). But as Hitler reignited the machines of war, the people remained silent. The only sign of enthusiasm was from “devout Nazis who believed the Führer was always right and who were eager” (pg.230) for vengeance. In the face of lacking total enthusiasm and support, Hitler was even more determined to maintain morale on the home front, than, one could say, winning the war itself. It would seem, according to historian Brose, that the Nazis only had eyes for the Jew (Brose, pg.227).
Interpreting cataclysmic events as harbingers for the End Times is an understandably popular motif, especially when events in the world seem to be spinning out of control. When we consider life in Europe during the Great War, which had erupted during the summer months of 1914, and the world of “ghastly maiming machines of war” (Brose, pg. 77) the war ushered in, a deeper history unfolds. Much like Richard Strauss, along with his contemporaries dealing in moral relativism, when we obsess on the fragmented and fractured foundation of the world, we can begin to see apocalyptic signs when there are none (Brose, pgs. 64-65). Don’t get me wrong, modernity was certainly moving Europe into an inevitable war. What followed was terrible and frighteningly real. And from here, another history begins to tell the story of a battered society who refused to focus on the internal outcomes of a devastating war and instead on the external excuses and outlets. From here we witness Russian Revolution, the disenchantment of Weimar Germany and her road to National Socialism, and ultimately the Holocaust, the greatest, tragic form of othering. The history, achieved in films, such as: Battleship Potemkin (1925), M (1931), and Jud Süss (1940), along with novels like, All Quiet on the Western Front (1929), the progression of chaos in Europe becomes clear in the muddied hoof prints of the notorious Horsemen.The only question that remains: “Where does the story go from here?”
The fall of the Third Reich possesses certain quintessential features of a gothic tale: a haunted house (state), dreary landscape (total war), sickness (anti-Semitism), a duel personality (Nazism & European Jewry), and madness (Holocaust). For all its identifiable historic events, part of the terror in the Reich’s final years (1939-45) is in its vagueness. We can say for certain is that the majority did, on some level, eaten from the völk laced cake of Hitler’s ideology. What we cannot say for certain is when the German populace started to doubt their Führer. Nazi ideology had worked to bring Germany together through propaganda and popular fascist motifs. But in the end, we begin to see through cinematographic evidence that the people of the Third Reich had witnessed the true intentions behind the mask of their Führer. The spring months of communal spirituality (gemülichkeit) had passed; the cold bitter months of disillusionment and discontent were blooming. Attempts in maintaining national cohesion is what drove Nazi propaganda, through films, such as: Jew Süss (1940), Münchhausen (1943), and Kolberg (1945); however, the blur between ideology and actuality was beginning to become more clear. If we can say anything with some certainty, it is that a majority of the German people had revered Hitler and ate his völk laced cake of Nazi ideology, but when did the façade diminish? When did the German people begin to regurgitate the poisonous consummation of belief? Through the course of this discussion, we will walk the dreary landscape of Hitler’s crumbling house, depicted in the above mentioned films and their history, with the hope of revealing the cataclysmic cliff between a charismatic leader and a disillusioned people.
The deliberate genocide of countless human lives is something that cannot be discussed dispassionately (Spielvogel, pg. 255). However, in the pursuit of accountable history, we can, at least, discuss among the various aspects concerning the Holocaust, albeit we must do so with empathy, sincerity, and the upmost respect for each individual life. The burden we are left with in studying and writing about these dark days in history is answering the question of what. What moved Hitler to enforce his “final solution?” What or how did the Germany people react to such a thing? Was the annihilation of the Jewish race in Europe planned from the beginning, or was it simply an (de)evolution of popular thought? According to historian Jackson Spielvogel, author of Hitler and Nazi Germany, “Hitler’s ideological stance [in his manifesto, Mein Kampf, clearly] called for the elimination of the ‘evil’ Jews if the Aryan race were to survive” (pg. 256). To begin with, we can say from what we know regarding historiography, that Hitler manipulated an emotional response, an already predisposed suspension for the causes of Germany’s failure in WWI, among a post Treaty of Versailles population. That somehow, the fall of Germany was the fault of the Jew. What we cannot say is if he actually believed that Jews needed to be eliminated. However, in the end, Hitler did use “popular sentiment in Germany” (pg. 256), in essence, to eventually carry himself to power, because to some extent, the people agreed with the rhetoric that spued from the Führer’s sermonized rants. Had the people not agreed, perhaps Hitler would have never had the support to infiltrate the Weimar Republic.
This begs the question of how widespread anti-Semitism was among the German people. It could be said that there was, at least, two traditions of anti-Semitism in Germany: the religious and the political. Consider the medieval Christian opinion that the Jews were responsible for the death of Christ. Though attempts were made to convert Jews to Christianity, gradually the two became even more divided, festering a sense of fear and hatred for Jewry among thirteenth century Germany. Consider the final works of Martin Luther, who had advocated peace and love and patience, because Luther had believed that after “Christianity had been corrected by the Reformation” (Spielvogel, pg. 258), the Jews would naturally move toward conversion. When Luther became aware that the Jewish community simply did not wish to convert, regardless of Christian creed, he became indignant, increasingly impatient, angry, advocating violence and malcontent towards Jews in Germany. According to Spielvogel, “in 1543, [Luther] published a bitter tract against [the Jews] entitled The Jews and Their Lies, in which he characterized the Jews as criminals desiring world rule…and a plague to Germany” (Spielvogel, pg. 258). During the rise and continuation of the Third Reich, Luther’s poisonous words against the Jews were constantly publicized during Nazi party rallies as an “historic account” from a legendary national hero.
Secondly, consider anti-Semitism as a political beast. The power of anti-Semitism can be found in an historic account of German nationalism. From the old empirical state of 1871, Germany, even then, had a sense of misfortune to have Jews within their nation, implying that even when a Jew was to be born in Germany that does not make them a German; she is still a Jew (Spielvogel, pg. 258). According to Spielvogel, prior to WWI, political anti-Semitism did begin to decline, losing its appeal among the German people; however, during and after WWI, anti-Semitism found new soil in the hearts and minds of the German people through discontent with of the Weimar Republic, the depression, and especially among of the angry right-winged voices of the conservative German Nationals Peoples Party (Nazis). In the two areas of human rational thought, the political and the religious, anti-Semitism was equally strong and fervent; however, history also teaches us that this was not a symptom unique to Germany. So we are left to postulate the nagging question of how widespread and embedded hatred and fear of “the Jew” really was in Germany. Anti-Semitism seems to have been enough to get Hitler in power, but was it enough to follow the Führer’s “final solution,” and total war, to the very end?
Regardless of the debate between developed or naturalistic racism, the fact of the matter is, it exists in all forms and classes of society. There seems to be on some baser level a natural instinct of suspension for “the other,” those that look or act or talk different then ourselves. Here in America, we have had our own sordid tales of fear of “the other.” Consider our long history with slavery, Civil Rights, the Red Scare and McCarthyism, to name a few examples of our own brands of intolerance. However, it seems rather absurd to compare America with Nazi Germany, for obvious reasons. So, what really makes the difference between the expected levels of racism in society and the extreme, such as the case with Germany’s Third Reich, Hitler’s “final solution,” the Holocaust, and total war? Enduring a major war whilst maintaining control of the hearts and minds on the home front was the challenge, according to historian Jeremy Noakes, author of Nazism: 1919-1945 Volume 4, German Home Front in World War II, “for which [the Nazi regime] had been preparing [for] since its takeover of power in 1933” (pg.465), namely, against what Hitler and the Nazi party declared as “Jewish-Marxist agitators.” The responsibility of ensuring the people that Germany would “never again [be stabbed in the back],” fell upon the shoulders of Hitler’s minister of Propaganda, Dr. Joseph Goebbels.
Speaking to a group of radio officials soon after his appointment as Minster of Propaganda, Goebbels related that “the mobilization of the mind is as necessary, perhaps even more necessary than the material mobilization of the nation…We did not lose [WWI] because our artillery gave out but because the weapons of our minds did not fire” (Noakes, pg. 465). Here, Goebbels is insinuating that Germany did not lose the first war because of German military efforts, but because the hearts and minds of the people had been compromised. In the early years of the Third Reich, Goebbels’ propaganda machine remained rather vague and focused primarily on instilling “military spirit” and a nationalistic pride in films such as: Triumph of the Will and Hitler Youth Quex; however, as the Second World War progressed, the function of propaganda shifted to “mobilize[ing] the energy [of] commitment of the population for the war effort and to sustain [German] moral” (Noakes, pg.466). At first, propaganda was generated to convince the population that the German aggressions carried out from 1939-41 were actually a measure of pre-emptive defense. However, even as early as 1940, and continuing through 1945, Goebbels’ propaganda effort “turned up the heat,” becoming less vague, and began to focus on, what Hitler deemed, the internal threat. In the face of probable defeat, propaganda emphasized, through literally works and cinematography, a “conspiracy orchestrated by the Jews who dominated both [war fronts]” (Noakes, pg.466). In works such as, Sozialparasitismus im Völkerleben (Social Parasitism in the Life of the Nations) and Jew Süss, the “naturalistic application of the word parasite to the Jews [blended] with the mythical images of a vampire…[as a] purely ‘scientific’ argument” (The Jewish Parasite, pg. 20-21). For Nazi instigators and propagandist, such as Alfred Rosenberg and Goebbels, the issue with the Jew was not a moral judgment, but a “biological reality” (pg. 22). For Goebbels, the goal was to convince through media, in characters such as Joseph Süss Oppenheimer, that the Jew was no more than a tentacled parasite that would gradually invade society “through the open wounds of the people, consuming their creative forces and hastening the doom of [the German population]” (pg. 22).
Jud Süss, also known as Jew Süss, was more than a racist film. According to historian Susan Tegel, the notoriety of Jud Süss derived “solely from being an antisemitic film which was [also] a box-office success” (Holocaust and the Moving Image, pg.76). The Third Reich produced nearly 1,100 featured films, of those, only 229 were credited as being propaganda. Of these, according to Tegel, “only 96 were Staatsauftragsfilme (state-commissioned films), and of them Jew Süss was one of the most important” (pg.76). Why? The early periods of Third Reich cinema, as far back as 1933, featured few Jewish tropes; in retrospect, they were the thundering backdrop to a growing storm. It wasn’t until 1940 when Germany was introduced to provocative characters, such as: Joseph Süss Oppenheimer. According to film historian Eric Rentschler, in his work, The Elective Other, Jew Süss was, “Nazi cinema’s most controversial and contested film, just as its director, Veit Harlan, is (next to Leni Riefenstahl) the Third Reich’s most controversial and contended filmmaker [that held the ability to] ignite fierce passions [among the people, insomuch as] it [also] became the central exhibit in [the directors] postwar trial for crimes against humanity” (pg.149-150). Jew Süss performs as Hitler’s existential partner. On one hand, the focus is forced at one target, a target that doesn’t, according to Hitler, belong in Germany, and preparing “the German populace for the ‘final solution,’ the deportation and mass murder of European Jewry” (pg.149); while on the other hand, this fabrication of “the enemy” becomes a necessity in creating a complete gemeinschaft (or gemülichkeit) reality, in other words, the Nazi could not exist without the Jew (pg. 154).
Till the very end, Jew Süss remained Joseph Goebbels’ most effect piece of propaganda manifested in the guise of provocative “historic” entertainment; suggestive in research as it was in the portrayal of, so-called, “accurate” caricatures of the other, “latterday [Dracula’s] who…infect the German corpus” (pg. 156). According the Rentschler, Jew Süss is a monstrous entity in the history of cinematography (pg.150), but for the German people of the Third Reich, Jew Süss was something much more sinister. The film claims historic accuracy, though generic at best, for Germany. The tale of Joseph Süss Oppenheimer was something familiar, though perhaps not easily recognizable. Jew Süss played off pre-established notions of anti-Semitism, which gave historic evidence “that penetrated surface appearances and promised to show the Jew’s ‘real face’” (pg.155), and the fate of a country who allowed Jewry to exist among its population. According to Rentschler, if we can “read this film as a Nazi fantasy, it can tell us how Germans in the Third Reich saw the other and how they defined themselves in relation to that other” (pg.154). It’s interesting to note that there are few German heroes or sympathetic characters in Nazi cinematography; however, apparently the characture Süss (Ferdinand Marian) “received fan mail from [smitten] female spectators” (pg.158).
The fantasy of Jewish “machinations [sucking] the Swabian state dry” (pg.156) can be clearly seen in the dialogue between characters Karl Alexander, Duke of Württemberg, and Süss Oppenheimer, the shifty nomad “whose preferred countenance is the masquerade” (pg.155). Towards the end of the film, during an evening of fireworks and entertainment prepared by Oppenheimer, the Duke, in a cathartic moment, asks for Süss to reveal his inner face, pleading, “Ha, what does he really look like, what does he really look like?” (154). Süss replies sarcastically, “How am I really supposed to look?” According to Rentschler, film maker Viet Harlan, in his Nazi propaganda film Jew Süss invites the audience to beg the question: who or what is the Jew? And the above scene illustrates a provoked response: according to Harlan, Jews are sadistic and cruel creatures, masters of disguise and manipulators of image, beastly and equally cunning (pg.155) who offer the German corpus an alternative self, a conjured attractiveness derived from a long “tradition of anti-Semitic projections that accompanied the rise of the German bourgeoisie” (pg.164). Upon the film’s release to the public, subsequent responses echoed “sentiment [that] Jew Süss was horrible and authentic, fantastic yet…frighteningly real” (pg.155). For the German people of the Third Reich, Jew Süss presented for them a real and lasting image of the “Jewish problem,” a problem that would need to be resolved through action set in reality, the deportation and extermination of European Jewry. According to Spielvogel, Hitler was determined to carry his Nazi ideology across Europe, establishing his own brand of New Order. For Germans on the home front, “Nazi domestic policies…were influenced by war conditions, [and] also by Hitler’s perception that Germany had collapsed in World War I because of the home front” (pg. 220). The once revered savior of Germany was becoming more and more tyrannical in his determination in not repeating the past mistakes of 1918. In September of 1939, there was a notable contrast in how the German people identified with, once again, going to war. According to Spielvogel, “in August 1914, there had been crowds cheering in the streets, a profusion of waving flags, processions, and flowers to accompany German troops marching off to war” (pg.230). But as Hitler reignited the machines of war, the people remained silent. The only sign of enthusiasm was from “devout Nazis who believed the Führer was always right and who were eager” (pg.230) for vengeance. In the face of lacking total enthusiasm and support, Hitler was even more determined to maintain morale on the home front, than, one could say, winning the war itself.
During the first years of the war (1939-41), the Nazi Blitzkrieg (rapid conquests) won many victories for Germany, and from these conquered enemies came a mass procurement of materials for war. On the home front, armament product was unnecessary, and so, the maintained production of consumer products, and the importation of grain, silk, champagne, lace, chocolate, and “other goods from occupied Europe kept the German people relatively content” (Spielvogel, pg.231). However, near the end of 1941, in the face of fighting a two front war, a change in priorities could no longer be avoidable. The cost of ultimate victory began to weigh heavily on the minds of the German people. Joseph Goebbels, Hitler’s Minister of Propaganda and Public Enlightenment, was keenly aware of the growing problem. But each message of Hitler’s genius was becoming increasingly rejected in the face of continued defeat in battle. According to Spielvogel, by 1942, “Goebbels had come to believe it was time to be brutally frank with the German people about the real military situation Germany faced” (Hitler and Nazi Germany, pg.239); however, Hitler, still fearing losing control on the home front, refused Goebbles’ suggestion. The mood and morale of the German people deteriorated as rapidly as British bombs had begun to fall on German cities; war had come home to rouse discontent and disillusionment against the fracturing ideology of the Nazi regime.
In the face of Hitler’s crumbling house, Goebbels sought to transform military defeat into spiritual renewal. According to film historian Eric Rentschler, the Minster of Propaganda “painstakingly choreographed and [in] electrifying performance, he let out all the stops, rousing his listeners with a call for ‘total war,’ a comprehensive remobilization” (The Ministry of Illusion, pg.193) of both mind and spirit. The film Münchhausen premiered on Ufa’s twenty-fifth anniversary as an form of psychological escape from the 900 tons of bombs, thousands of destroyed buildings, 600 fires, 711 civilian casualties, and more than 35,000 homeless, for a shell-shocked Berlin still living in the Third Reich (Rentschler, pgs. 193-194). Münchhausen acted as a placebo, a German fantasy of sensuality, decadence, and eroticism, all the things Germany had been denied in Nazi containment and control polices, because the realities of life in the Third Reich were beginning to become unbearable; discontentment was becoming more difficult to muzzle, and the bark of the German voice desired escape.
Baron von Münchhausen, another historic transfiguration of late eighteenth and ninetieth centuries, was an “improbable first-person [narrative, sustaining] …a bizarre humor and an immodest staccato, commingling hyperbole and tongue-in-cheek” (pg.194). The Baron is always “a background player in history [parading] in the age of memorable monarchs. He becomes the lover of Catherine the Great and he is a captive at the court of the Ottoman Emperor Abdul Hamid I. Reference is [also] made to Maria Theresa of Austria and to Stanislaus II of Poland” (Peter Christensen, Baron Münchhausen and the Third Reich, pg.14). Pursued by the Inquisition, the baron commandeers a balloon, traveling upward, to the moon in what could only be described as a “Nazi Wizard of Oz, [constituting] undoubtedly…the grand exception [of traditional propaganda], so it would seem, among the feature films of the Third Reich” (Rentschler, pg.201).
According to Rentschler, “for its original audience, [Münchhausen] offered therapeutic relief, a tale about a man who masters his own destiny and marshals the march of time” (pg.195); a story about Germany eternal, a Germany in which, as the film states, “Everybody knows about…but no one really knows” (Münchhausen, 1943). With state-of-the-art wizardry, Goebbels “sought to reanimate a paralyzed nation” (pg.196) and heroize absentee fathers in the face of Baron von Münchhausen as the state, and his faithful companion, Christian Kuchenreutter, as the German fighting man.
The iconic central image of Münchhausen straddling a cannonball as it zooms through the air, turning toward the audience and tipping his hat, will forever immortalize the baron as a human projectile; Germany as a human projectile in the efforts of total war. Despite its wide and celebrated reception, Münchhausen is still a fabricated world with a “sham hero [inviting] its audiences to share the fantasy;” a desperate attempt at resuscitating the hearts and minds of the German people. According to Rentschler, the baron could be interpreted as the Third Reich’s last action hero, a ditch effort in transforming the mythic image of the Aryan race into a living reality; however, dissolving before the viewer, Münchhausen reveals the machinations of Nazi propaganda and the “hollowness of special effects…whose ultimate extension could be but one thing: the end” (pg.213).
In The Shadow of Death in Germany at the End of the Second World War, author Richard Bessel notes that “during the last year of the Second World War, more Germans died than in any other year before or since. [Essentially, by] …1945, Germany became a land of the dead” (pg.51). The most significant contributor of death for Germans was in military action, “which claimed the lives of [a] astronomical numbers of soldiers in the final stages of the war.” To say the least, death was at the very center of daily life in Germany. However, this loss of life came not in the first years of the war, but in the waning and bitter months between January, and lasting till Germany’s eventual surrender in May, of 1945. During these months, the Soviet offensive crushed the Wehrmacht from East Prussia and into southern Poland. The Allied bombing campaign against Germany was at its highest peak, cities across Germany were bombed day and night, and a few were even utterly destroyed. Of the Germans that did not die, 12 million were homeless. According to Spielvogel, out of the 21,000 antiaircraft guns and German fighter planes located throughout western Germany, none “were sufficient to stop the Allied planes. [The majority of] antiaircraft guns were manned by teenage boys and girls as more men were drained off into the army” (pg.242). In contrast to the end of WWI, when German troops still stood well beyond the borders of the Reich as they surrendered, in the last battles of WWII, both solider and civilian were still fighting and dying within Germany; according to Bessel, “the dead fell not in France or Russia, but in Berlin and Breslau” (pg.52). In a radio message from a Heinrich Himmler, the acting Supreme Commander of the Replacement Army, to the Governor of Lower Bavaria, the following orders were given:
“The Reichsführer SS issues the following instructions… [you are to] maintain a stubborn, uncompromising determination to carry on [and] where there is a white flag…all the male persons of the house concerned are to be shot. There must be no hesitation in carrying our these measures” (Noakes, Vol. 4, pg.658).
And, according to Bessel, in the final months, “the Nazi regime made a point of displaying the corpses of ‘cowards’ so that all could see” (pg.53). Günter Grass, recalling some sixty years after the fall of the house of Hitler, as a seventeen year old boy in the Waffen-SS, that “The first dead that I saw were not Russians, but Germans. They were hanging from the trees; many of them were my age” (Bessel, pg.53). Such public death was not the only method the Third Reich used to manipulate the German population. An entry in Joseph Goebbels’ diary articulates the spawn of total war, in a confession of sorts, just a few weeks before his own suicide, that “we must always lead the German people back to the basic thesis of how we wage war and make it clear to them that they have no other choice but to fight or to die” (Bessel, pg.54).
As German civilians began becoming accustomed to living in bombed out building and air-raid shelters, propaganda films, such as Jew Süss and Münchhausen, effectively lost their appeal, especially as more and more theaters were being destroyed by Allied bombs, and as the Allied forces, on both fronts, began to become closer and closer to Berlin. Goebbles’ propaganda films in 1945, including Kolberg, were only effective insomuch as in their actual predictions of the coming horrors that awaited Germany, especially German women. According to author Atina Grossmann, in her article, A Question of Silence: The Rape of German Women by Occupation Soldiers, “Goebbels’ propaganda – for once – turned out to be correct… [In later accounts] many women reported feeling that they were reenacting a scene in a film they had already seen when the drama they were expecting actually unfolded: soldiers with heavy boots, unfamiliar faces, and shining flashlights entered a darkened cellar, searched for weapons and watches, and then revolver in hand, commanded the proverbial, ‘Frau, Komm’” (pg.52). By 1945, in the wake of the encroaching Red Army, such depictions as above, and other sordid accounts of rape, were becoming widely publicized; a shared collective experience during an event of general crisis, both horrific in nature and frightful in execution (pg. 53).
Released on the anniversary of Hitler’s rise to power, January 30, 1945, Kolberg came at a time when all of Germany knew “the war was long-since lost” (Culbert, pg.449). Kolberg was one of the last propaganda films to come from the desperate mind of Joseph Goebbels: a cinematic justification for complete and utter total war. Goebbels spared no expense, pulling out all the stops, in what would obviously be one of the last propaganda films in his ministry. The actors’ performance was as superbly as if it were their last, as was the case for Heinrich George, who performed in such films as: Metropolis (1927), Hitlerjunge Quex (Hitler Youth Quex), and Jew Süss, who would later die in a Soviet concentration camp in September of 1946. Thousands of soldiers were pulled from the front lines as extras to give aid to Veit Harlan’s vision of exaggeration, an artistic depiction of the courage and strength and unity of the German population in the face of such desperate situations (Culbert, pg.451), carrying the message to never surrender. In a speech made by the passionate character Nettelbeck to a despondent Gneisenau, he pleads, “We know every stone, every corner, every house. We won’t surrender even if we have to claw the ground with our nails. In Kolberg we don’t give up. They’ll have to cut off our hands or slay us one by one” (Kolberg, 1945). Yet even Kolberg could not turn the tide. Hitler’s house had fallen. The once revered leader of the Third Reich, on January 16, 1945, hid in what would be known as simply, the Bunker: his final wartime headquarters, which would later become his tomb. In his last testament, Hitler continued with the same arguments, that “international Jewry would eventually be seen as the culprit” (Spielvogel, pg.217). And on April 30, he and Eva Brown, his recently wed wife, committed suicide, their bodies were quickly burned, per Hitler’s request, and one week later, on May 7, the remaining forces of Germany surrendered unconditionally.
We know how the story ends. Through such films as: Triumph of the Will (1934), Hitler Youth Quex (1933), La Habanera (1937), Jew Süss (1940), Münchhausen (1943), and finally, Kolberg (1945), (to name a few) we are given a sneak peek behind the curtain of how effective Nazi propaganda played in the hearts and minds of the German people. Arguably, we can assume that there was indeed widespread support and acceptance of Hitler’s Nazi ideology and anti-Semitism among the lives of the common Völk. The first three films mentioned above illustrate the acceptance of aesthetic fascism, the indoctrination of youth, and the importance of obedient mothers within the development of the Third Reich, in the guise of “genuine” entertainment. However, beginning with Jew Süss, Hitler’s Iron Gate had begun to close ever so tightly. Jew Süss gave the German people a collective and singular enemy to focus their discontent and anger. Münchhausen was the first of many attempts in distracting the Germany population to the realities of war.
However, as we reach the dawning months of 1945, films like Kolberg depicted Goebbles’ last attempt to provoke mass suicide in fighting to the last man, woman, and child; all the horrors of total war. It was during these moments during the war in which the German people, the once exalted and mighty Völk, regurgitate the poisonous conception of belief in their Führer’s ideology nightmare. As Allied forces marched through the streets of Berlin, most Germans welcomed them with a sigh of relief, but as they began to look around them, I’d imagine they probably recalled the promises the Führer had made: that he would win the heart of the world, but to do so, he would need Germany to play their part. Mass death was no doubt traumatic for Germany. However, in a way, it was also opportune excuse; creating on one hand deep imprints of brutality and death that lingered in a postwar culture, and on the other hand, the trauma was, one could say, an easy space goat in avoiding the memories of their overall involvement in the criminality of the Third Reich. Either way, Germany paid the high price of Hitler’s Third Reich in the coming years of the Cold War. The German people had given Hitler everything, and they likewise enjoyed, for a time, the sweet depravity of the völk laced cake, for if anything, Hitler’s ideology did create a seemingly unified gemeinschaft, but at what cost? Upon the ashes of Hitler’s fallen house, and the stink of millions lost, within the second half of the twentieth century, somehow the German people were able to rebuild themselves from the wreckage, something resembling a “normal” peaceful society.
Dr. Deborah Lipstadt’s famous work, “Denying the Holocaust: The Growing Assault on Truth and Memory,” is one of the most disturbing pieces I’ve read thus far connected with the history of the Holocaust. The rhetoric of Holocaust deniers that she describes, in detail, is sinisterly reminiscent of Germany’s modus operandi concerning anti-Semitism during the Third Reich. At base, the commonalties are linked with “classic” beliefs regarding Jewry: worldwide Jewish conspiracy for economic control and a cold denial of the rational obvious. The denial seems to be, for those in the Third Reich, similar to reporting’s Joseph Goebbles had given about the deportation of European Jewry to concentration camps, which as stated by the Minister of Propaganda, not about annihilation, but “rehabilitation.”
For the more modern denier, doubt has been cast over many different facets, such as: rejecting that there were six million Jews in Europe, the gas chamber itself, purpose (Zionist conspiracy), and perspective (dealing with “enemies” of the state) and so on. However, both for the Third Reich and for modern deniers, the denial itself is simply, at root, anti-Semitism masked behind the clever guise of pseudohistorical interpretation. Both those of the Third Reich and modern-day deniers brush aside the annihilation of six-million Jews simply because of an inherently human predisposition to deny our own capacity for horrendous acts. Instead of facing the truth, despite how difficult the facts are, deniers consciously reject the account as some far-fetched Zionist-tall-tale, because somehow conspiracies are much easier to accept then anything resembling the truth, which is: the Holocaust was real and six million Jews really did suffer and die, either by being rounded up and shot by the Einsatzgruppen or through selection, ushered into the crematoria, or by starvation and disease in the camps. Underneath, the deniers are “invective about Jewish power and influence and… [are convinced] that Jews have the most sinister intentions.”
We could, of course, simply laugh away the claims deniers are making, for as students and teachers of history, their claims are so obviously ridiculous; however, we need to consider that we are now, as of 2013, two generations removed from the events of the Holocaust. The memory of survivors and first person testimony will soon fall into the realm of ancient history. General knowledge regarding the Holocaust has already stared to decline. According to Lipstadt, the Gallup poll conducted during the 1990’s, to ascertain the public’s general knowledge of the events that happened during the Holocaust, 38% adults and 24% high school students “incorrectly [explained] what is meant by ‘the Holocaust.’” This poll was taken during the 90’s, nearly twenty years ago; no doubt that the percentages of Holocaust ignorance have increased. The real danger than becomes, as Lipstadt’s title has implied, a growing assault on memory. Unfortunately, unless something changes in our educational standards, the way we educate, the natural inclination we have to deny the most heinous acts of man and the general lack of historical knowledge will allow Holocaust denial to grow more influential in the years to come. Deborah Lipstadt sums the issue best in saying:
“Those of us who make scholarship our vocation and avocation dream of spending our time charting new paths, opening new vistas, and offering new perspectives on some aspect of the truth. We seek to discover, not to defend. We did not train in our respective fields in order to stand like watchmen and women on the Rhine. Yet this is what we must do. We do so in order to expose falsehood and hate. We will remain ever vigilant so that the most precious tools of our trade and our society – truth and reason – can prevail. The still, small voices of millions cry out to us from the ground demanding that we do no less.”
Deborah Lipstadt, “Denying the Holocaust: The Growing Assault on Truth and Memory,” Penguin Books Ltd. January 1994.
Thomas S. Flowers writes character-driven stories of dark fiction ranging from Shakespearean gore feasts to paranormal thrillers. Residing in the swamps of Houston, Texas, with his wife and daughter, his debut novel, Reinheit, was published with Shadow Work Publishing, along with The Incredible Zilch Von Whitstein, Apocalypse Meow, Lanmò, The Hobbsburg Horror, and FEAST. His veteran focused paranormal thriller series, The Subdue Series, including Dwelling, Emerging, Conceiving, and Converging, are published with Limitless Publishing, LLC. In 2008, he was honorably discharged from the U.S. Army where he served three tours in Operation Iraqi Freedom. In 2014, Thomas graduated from University of Houston-Clear Lake with a Bachelors in History. He blogs at machinemean[dot]org, where he reviews horror and sci fi movies and books and hosts a gambit of guest contributors who discuss a wide range of strange yet oddly related topics. You can follow Thomas at a safe distance by joining his author newsletter at http://goo.gl/2CozdE.
Are monsters real? Or are monsters simple myths, the unfortunate result when groups separate into differing cultural and communal groupings? But why monsters? Imagined monsters crawl from the closet when one group begins to see the “other” group, those on the outside, as subhuman, when one group begins to believe they are biologically dominate, the better; while the others, subservient. Consider the story of Moishe the Beadle, a Jewish mystic from the flourishing town of Sighet, Transylvania, who one day was rounded up and deported, along with other foreign Jews, into crowded cattle cars destined for an unknown location across the Hungarian border. As the trained pulled away, an unknown bystander sighed, “What do you expect? That’s war.” Moishe survived his deportation and told the story of the ones who didn’t make it back, how they were rushed off the train and into waiting trucks and brought into a dark forest, forced to dig impossibly deep trenches and then systematically shot, their bodies falling into the labored graves (Wiesel, Night pg. 6). Why did this happen? Was Moishe really an enemy or was he the victim of an irrational biological belief of speciation? Pseudospeciation, as we’ll call it, can develop into acts of dehumanization, discrimination, and eventually genocide, for those who do not fit into a ascribed notion of racial identity. Those on the fringe become monsters to those on the inside looking out. Monsters quickly become the enemy. Here, we’ll look at the stories and histories of victims, survivors, and their perpetrators, who lived by the noose of pseudospeciation in the hopes of better understanding why an otherwise civilized German society could produce acts of dispassionate cold brutality.
Elie Wiesel, Nobel Peace Prize recipient and Auschwitz, Buna, and Buchenwald death camp survivor, when giving his acceptance speech, said regarding the Holocaust, it “defies literature…we think we are describing an event, we transmit only its reflection… Still, the story [has] to be told;” (Landau, pg.3) insomuch, as we honor the memory of the dead. The Nazi Holocaust is without a doubt, a convoluted subject, wrought with oodles of information and perspectives; however, no one yet has ever discovered a definitive answer as to why it happened. And no one ever should. There are no definitive causalities for genocide. Besides, who could really answer the “big question,” as to why an otherwise civilized German society that could produce beautiful minds, such as: Beethoven, Bach, Wagner, and Schumann, on the one hand, and merciless brutality on the other? Could one voice unequivocally speak for so much death? The very notion of claiming an answer for causalities seems malignant to the mutilated memory of the people who suffered and died by the hands of Nazi perpetrators. Perhaps the most honest objective we could approach the subject with, is not through definitive answers, but discovering inferred lessons instead of looking for an all-encompassing cause (Landau, pg.4).
Looking back on the history of the Holocaust, it would be fair to say that in 1933, when Hitler came to power, there was no reason to believe, or for that matter, anticipate, the final outcome in the annihilation of six-million Jews. Only, as author Ronnie Landau has stated, through the “luxurious logic of hindsight” could we have seen, as the saying goes, the writing on the wall (Landau, pg. 116). For this reason, something becomes explicit: The Holocaust wasn’t predictable. No one saw it coming. The Holocaust began slowly, through Nazi policies directed at depersonalizing European Jewry. These polices were built around pre-established anti-Semitism and an inferred belief in separation, especially among German Christians (the Jew and Gentile relationship). Hitler and his Nazi Party policies tediously laced their Volksgemeinschaft cake with deliberate poison through subtle conditioning and indoctrination, masterminded by the infamous Minister of Propaganda, Joseph Goebbels. Propaganda played a significant role in bringing millions of Germans together through popular fascist motifs, in such films as: S.A. Mann Brand (1933), Triumph of the Will (1935), Jew Süss (1940), Münchhausen (1943), and Kolberg (1945). In accordance with Nazi ideology, the function of Nazi education also included particular racial components, namely what to do regarding “The Jewish Question,” in a way that emphasized a path towards resolution that would strengthen and regenerate Germany in a post-Treaty of Versailles country. Hitler was able to use his natural pseud-charismatic character to place blame for Germany’s inequality on a common enemy. What began as a war against undesirables (mentally handicap, Gypsies, Polish, and all other none-German) , soon found its way to Hitler’s central target, the Jews (Berenbaum, pg.102); his veritable monster in the closet, his scapegoat for every pseudo-ascribed sin commented against Germany.
On March 23, 1933, Hitler succeeded in gaining legislative control through the passing of the Enabling Act. By sheer domination and intimidation of opposing parties within the Reichstag, Hitler could now “pass laws and decrees without the consent of parliament” (Landau, The Nazi Holocaust, pg. 121). It is interesting to note how despite having democracy and parliamentary authority thrown to the curb, the majority of German citizens applauded Hitler. It would seem, for the German citizen during the Weimar Republic, the preference in having a charismatic and steadfast leader was much greater than the constant debate and indecisiveness typical during this period in German history. In a way, Hitler was able to twist the general public’s natural disdain for bureaucracy, into an avenue for creating a totalitarian state. There are, of course, other factors one must consider, but one thing is for certain: without the Enabling Act, Hitler would not have been able to carry Germany down the path leading to The Final Solution.
The greatest tragedy ever told could only really be appreciated through the mussing of a young teenaged girl. Anne Frank belonged to a middle class household, liberal in their Jewish faith, typical for most European Jewry living in Germany at the time. In 1933, during the fallout of the Enabling Act, Otto Frank, Anne’s father, moved his family to Amsterdam, Netherlands, far away from the dangers in the heartland of Nazi anti-Semitism, or so he thought. On May 10, 1940, the Netherlands surrendered to an invading German Army and soon after, several anti-Jewish laws were passed and carried out. By 1942, the Franks could see the proverbial writing on the wall, and went into hiding. Anne notes in her famous diary the particular day her family went into the “Secret Annex,” how on July 8, 1942, beginning with Sunday afternoon and leading to their eventual hiding, “Father…[had] received a call-up notice from the SS… I was stunned. A call-up: everyone knows what that means. Visions of concentration camps and lonely cells raced through my head… Silence. We couldn’t speak” (Frank, pg. 19).
When reading through Anne Frank’s work, it’s hard not becoming emotionally attached. For a thirteen year old girl, she was very aware of the realities around her, considering one of her more popular quotes from her diary: “Sympathy, love, fortune…we all have these qualities but still tend to not use them.” Her constant optimism and willingness for hard honesty in everything she wrote instills a since of longing for humanity; however, her notions optimism also begs the question: was this teenaged girl really a monster? Was she the enemy? Was she something worth fearing? On the morning of August 4, 1944, a little over two years since the Franks first went into hiding, the SS and Dutch Security Police “discovered” the Secret Annex and arrested Anne and the rest who called the back of 263 Prinsengracht road home. By early September, they were shipped away to Auschwitz. There, Anne Frank succumbed to symptoms of typhus in the overcrowded barracks of the concentration camp and died in March 1945; another story among countless victims of pseudospeciation, and the horrible process of dehumanization, discrimination, and genocide. Yet the question we must face remains: was Anne Frank a monster? Giving a definitive answer for how the völk of the Third Reich came to this realization, seeing innocents, such as Anne Frank or Moishe the Beadle, or even Elie Wiesel as the monsters might seem too ambiguous; however, perhaps we could come to some understanding through Europe’s precondition for anti-Semitism. According to Raul Hilberg, as sited by historian Ronnie Landau in his work, The Nazi Holocaust, “Since the fourth century after Christ, there have been three anti-Jewish polices: conversion, expulsion, and annihilation” (pg. 118). For the Nazis, conversion was no longer on the table, as they had already established how their ideology was based on a biological belief that Germanic blood was separate from European Jewry. If we are to follow Nazi ideology down the rabbit hole, as described by Hilberg, we are faced with a very complex and troubling question: why didn’t the Nazis simply deport the Jews and other non-desirable’s instead of inching toward the next precarious step, The Final Solution?
In July 1938, at the request of President Franklin D. Roosevelt, representatives of thirty-two governments, including: twenty Latin American republics, Canada, Australia, New Zealand, South Africa, the United States, and most of the western European states, England, France, Belgium, Switzerland, Sweden, Norway, the Netherlands, and Denmark came together at Evian, France, for a conference regarding the issue of Jewish refugees fleeing the intensification of anti-Jewish measures during Nazi occupied Germany (Landau, The Nazi Holocaust, pg. 137). Hitler himself responded to news of the Evian conference during his speech at Königsberg, stating: “…on our part, are ready to put all these criminals at the disposal of these countries, for all I care, even on luxury ships” (pg. 137). However, despite the “liberal” intentions of the Western democracies, the Evian Conference failed when both the United States and England washed their hands and refused to take on any substantial number of Jewish refugees, thus ushering an “unmistakable message to the other nations assembled at Evian” (pg. 138). Shortly thereafter, a memorandum was drafted by the Evian Committee and sent to the German Foreign Office, basically stating that the German government had the right to introduce measures affecting its own subjects. One month later, during a cold night in November, anti-Semitic thugs throughout Germany roamed and pillaged in an “orgy of violence” (pg. 141), destroying and setting ablaze synagogues and Jewish establishments belonging to those they used to call neighbors and friends. History would eventually call this event, The Night of Kristallnacht, the night of Shattered Glass. The failure with the Evian Conference not only helped to restrict persecuted Jews who wished to flee this mayhem, but also helped “trigger a change in Nazi policy” (Landau, pg. 139), escalating the Third Reich down the path toward annihilation of the Jews.
The shattered glass emphasized from the night of Kristallnacht is an excellent, albeit tragic, metaphor for through a glass, darkly, the mirror reflection Elie Wiesel witnessed after being liberated from the Buchenwald concentration camp, when “from the depths of the mirror, a corpse was contemplating me. The look in his eyes as he gazed at me has never left me” (Wiesel, Night, pg. 115). When the Western democracies slammed their doors, this was not in itself an excuse or the root cause of the eventual annihilation of the Jews; however, even Joseph Goebbels noted how, “Nobody wants the scum!” We must consider the implications the Evian Conference had concerning not only Germany, but also the world. If we can say that this Western Democratic failure did in fact contribute to the final outcome of the Holocaust, then we should be able to understand that as it became increasingly apparent that the Third Reich could no longer “remove” Jews from Germanic life, considering their pseudospeciation fervent belief, the extermination and construction of industrialized killing camps was inevitable.
Following the memories of the victims and survivors of the holocaust, an insidious and unfathomable path from the Enabling Act to the 1933 boycott of Jewish shops and businesses, picket lines and shouts of “don’t buy from the Jews,” to the Restoration of the Professional Civil Service Act, the dismissal of non-Aryan civil servants, scientists, doctors, to further forms of cultural segregation and burning of “un-German” literature, fully separating non-Aryans from artistic, literary, and cultural public life, and also, the Defense Law, excluding Jews from military service, and the more idiosyncratic Nuremberg Laws, ending Jewish emancipation, marriage and sexual relations between Jews and those of Germanic blood, fully institutionalizing Nazi racism, leading to the selection and deportation of Jews to Ghettos, and finally ushering to the greatest crime committed against humanity, The Final Solution, the mass extermination of the Jews, we’re left with many deeply-seated questions (Landau, The Nazi Holocaust, pgs. 122-133). Understandable, one naturally reverts to the big questions of why. However, that is not our goal. We need to focus on the hows, the historical accounts of villainy and somehow find inferred lessons amidst such brutality. We shouldn’t ask why the German people made such a leap from civility to cold calculated brutality, but how. Was it the simple “basic idea [that in] practically every war mythology…the enemy is a monster and that in killing him one is protecting the only truly valuable order of human life on earth, which is…of one’s own people” (Erikson, pg.56)? If we are to understand how the Nazis saw European Jewry as the monster, we’ll need to, in some small way, understand the perpetrators, who in themselves were not likewise mythical creatures, but men and women, mostly blue and pink collar, middle class citizens, with, at least, the basic belief in the tenets of morality, such as: Thou Shalt Not Kill.
One of the best examples of understanding the perpetrator is from looking at the history of Reserve Battalion 101, which was, consequently, made up of simple ordinary men who ended up committing horrible acts of violence. Most of these “average guys” signed up for the Reserve Battalion in the hopes of avoiding active duty in the regular army, yet, still found themselves on the eastern front, operating from the rear of the forward line, becoming Einsatzgruppen, Nazi mobile killing squads tasked with “liquidating” potential partisan fighters, communist politicians, and “all Russian Jews” (Landau, The Nazi Holocaust, pgs. 165-166). Historian Christopher Browning notes one possible explanation for the cold brutality of the Einsatzgruppen, despite having typical moral understandings and being separated from the hub of Nazi and SS indoctrination, these men were not:
“…immune to ‘the influence of the times,’ to the incessant proclamation of German superiority and incitement of contempt and hatred for the Jewish enemy… In wartime, when it was all too usual to exclude the enemy from the community of human obligation, it was also all too easy to subsume the Jews into the image of the enemy…” (Browning, Ordinary Men: Reserve Police Battalion 101 and the Final Solution in Poland, pg.186).
The wartime mentality could give us some insight into some of the behaviorisms of the killing squads, perhaps even something much deeper, and something much more intuitive than moral obligation. Psychologist Stanley Milgram noted how obedience is one of the most basic structures of social life and is a huge determinant on behavior, particularly between, as history has shown us, 1933-45, considering how on command, millions of innocent persons were murdered, gas chambers constructed, concentration camps were organized and guarded, all with sinister efficiency (Milgram, pg.1). Milgram further studied the phenomenon of obedience through a controlled, albeit controversial, laboratory experiment during the 1960’s dubbed, the Milgram Experiment. During the experiment subjects were tested on their willingness to obey the authority of instruction by performing acts that conflicted with their own personal conscience, basically giving differing levels of shock to an unknown party for answering any series of question incorrectly. The result yielded that 26 out of 40 subjects would abandon moral tenets in favor of following the authority of instruction (pg. 32).
As it seems, even against “choking tears” (Browning, pg.200), perpetrators were still willing to perform the “unpleasant” task of the annihilation of their victims; just as major Trapp had commented to his men of Reserve Police Battalion 101, “’orders were orders,’ and had to be carried out” (pg. 201). Orders and obedience were not just a familiarity for the soldiers and police battalions. Josef Mengle, the Auschwitz angel of death, an SS doctor, also “believed orders had to be executed” (Lifton, pg.375) without hesitation or question. Yet, there was a strangeness about Mengle different from the others. Mengle, according to some of his colleagues, was affectionate and nurturing towards the children he experimented on and was also often pleasant and knowledgeable, which seems to contradict our caricature of mythic murderers and cold brutes. However, as Dr. Alexander O points out, Mengle “had all the sentimental motions, all the human feelings, pity, and so on. But there was in his psyche a…impenetrable, indestructible cell, which is obedience to the received order” (Lifton pg.375). Dr. O goes on to describe how Mengle would save the life of a drowning gypsy and then, just as quick, send them off to the crematoria. Mengle was not only followed orders, being obedient, but he also fervently believed in the biocractic ideology of Nazi pseudospeciation. Perpetrators such as Mengle, Eichmann, and even Rudolph Höss, the SS Kommandant of Auschwitz, were true believers in the Final Solution, insomuch, as to even consider the gas chambers a “humane” end for the Jews (Arendt, pg.234).
There could be no possible or true way to explain, with any absolute certainty as to why or how the perpetrators of the Third Reich reached the cataclysmic and tragic conclusion with the end of so many lives during The Final Solution. Some form of how can be understood from the historical accounts, especially with the political environment, laws and separation of the Jews from Germanic life, and anti-Semitism left over from Weimar era; which was to say, rampant during the time. We could also see how Nazi pseudospeciation turned European Jewry into something hideous, monsters by no other name, for those on the inside looking out into a dreadful world of inequality, with few truths and plenty of subjective answers. But we’ll never find definitive legitimacy for why the Holocaust happened, why the Nazis did what they did, because it simply cannot exist. We can only find inferred lessons to bring with us into the modern world. Historian Neil Kressel notes in his work, Mass Hate, how “people everywhere tend to think in terms of ‘us’ and ‘them,’ and to prefer their own group…even the most tolerant people sometimes rely on simplistic stereotypes” (Kressel, pg.213). And, it is troubling how, just as Dr. Milgram proved with his experiments during the 1960’s, a majority of everyday people seem ready to obey authorities, conforming to the ideologies of their peer groups. What is even more alarming is how in “climates where decency prevails, haters often suppress their hatred; similarly, in hateful climates, relatively decent people sometimes participate in brutal and destructive acts of mass hatred” (Kressel, pg.183). Being aware of our social climate and being objective in what we hear around us could help keep the tide of pseudospeciation from suffocating our cultural identity, insomuch, as we remember, that even when we separate into natural social groupings, one group is no better than the other. Even more important, for future generations, is to keep memory alive and relevant, especially the mutilated memory of the Holocaust.