From Roman Amphitheatre to Nazi Death Camp (A Note on the Topology of Violence)

Postcards from Hell ...[1]

 

 

Oh, those Greeks! They regarded violence as an indispensable necessity [ἀνάγκη]: "tolerated like fate or a law of nature" [2] and cheerfully sanctioned acts of physical aggression as a legitimate means of conflict resolution.

 

I say cheerfully, because affectively discharging destructive energies is a good way of preventing neurotic conditions like depression and anxiety (even if it does have tragic consequences). As Byung-Chul Han notes: "External violence unburdens the psyche because it externalizes suffering." [3] 

 

The Greeks delighted in acts of appalling cruelty - including rape, torture, and arson - but they didn't internally agonise over them afterwards; indeed, their poets celebrated these acts and "Greek mythology is drenched in blood and strewn with dismembered bodies" [4].             

 

Of course, the Romans were just as cruel - if not worse - with giant public displays of staged violence designed to demonstrate the might and magnificence of Rome, free from all bad conscience. As Han writes, in the ancient world, violence was not only ubiquitous, it was "a significant component of social practice and communication" [5]. Power was spectacular, sensational, and bloody.    

 

But in the modern world, "brute violence was delegitimized [...] It has lost virtually every show-place" [6]. Auschwitz, with its gas chambers, is a million miles away from the Colosseum; unlike the latter, the former is located at the edge of town and what goes on there is kept hidden from the public.

 

Power continues to express itself, but does so without any sense of pride or glory: "It does not expressly draw attention to itself. It lacks all language and symbolism. It heralds nothing. It takes place as a mute annihilation." [7] 

 

This isn't to say being torn apart by wild animals in the Colosseum in front of a large crowd is preferable to being murdered in the gas chambers of Auschwitz. 

 

But it is fundamentally different and it illustrates how violence itself has undergone a radical transformation, but without ever disappearing: "Violence is simply protean. It varies its outward form according to the social constellation at hand." [8]   

   

 

Notes 

 

[1] As these two picture-postcard images indicate, dark tourism is today a thriving industry. Whilst there are some who genuinely wish to get a better understanding of how violent power manifested itself in other times, places, and cultures, one can't help suspecting that, for most visitors, a day trip to Auschwitz, for example, is what Johnny Rotten would describe as a cheap holiday in other people's misery.        

 

[2] Byung-Chul Han, Topology of Violence, trans. Amanda DeMarco, (Polity Press, 2018), p. 3. 

 

[3] Ibid.

 

[4] Ibid.

      Han is surely recalling Nietzsche here, who famously describes how noble peoples - be they Greek, Roman, Arabian, Germanic, or Japanese - remain at heart magnificent blond beasts, avidly prowling round for spoil and victory and able to commit terrible deeds in a spirit of innocence and gay bravado. See On the Genealogy of Morality, Essay 1, §11. 

[5] Byung-Chul Han, Topology of Violence, p. 4.

[6] Ibid., p. 5. 

[7] Ibid. 

 

[8] Ibid., p. vii. 

 

Auschwitz-Geschichten 3: All Caught Up in Barbed Wire Love

Helena Citrónová 💘 Franz Wunsch

 

 

I. 

 

In the early spring of 1942, 19-year-old Helena Citrónová was one of a thousand women and girls from Slovakia deported by rail to Auschwitz.  

 

One day, she was chosen to sing at the birthday party for a young good-looking (but low-ranking) SS officer from Austria called Franz Wunsch, who was working as a guard at the camp. He was immeditely smitten with Helena and had her transferred to work in the section he oversaw; the storage facilities known as Kanada [1]. 

 

Over time, Franz and Helena grew increasingly fond of one another - depite the fact that she was Jewish and he was a Nazi and thus, one would have imagined, committed to upholding the Nuremberg Law for the Protection of German Blood and Honour, which forbade marriages and extramarital intercourse between Jews and Germans. 

 

Initially, the idea of loving an SS officer was inconceivable to Helena. But, gradually, romantic feelings grew as they exchanged glances, spoke a few words, and furtively slipped billets-doux to each other. The fact that Franz managed to save Helena's older sister (Rožinka) from the gas chamber, also helped him to win her heart.     

After the War, Franz spent several years searching for Helena, but to no avail [2]. However, they were reunited in 1972 when he was arrested and put on trial for war crimes. Helena came forward to speak on his behalf and Franz was cleared of all charges against him (despite evidence of his brutality and role in sending innocent people to their deaths) [3].

 

II. 

 

So, what does this tale - recently made into a film by Maya Sarfaty [4] - tell us: that love conquers all ...? Not quite. 

 

For we would do well to remember that above the gates of Auschwitz was a sign reading Geschaffen von ewigen Liebe [5] and that the Nazis committed their atrocities out of love for their Fatherland, their Führer, and their Volk. 

 

What it tells us, rather, is why the Thousand Year Reich and all similar idealistic fantasies of stability, purity, and perfect order are doomed to fail. For all it takes is a serpent's whisper or a smile on the face of a pretty Jewish girl and chaos ensues.  

 

We owe our freedom - and, indeed, what is best in us - not to love, but to the fact that we can resist everything except temptation and possess an inherent will to disobedience; sin is the paradoxical secret of salvation.           

Notes 

 

[1] The Effektenlager - usually referred to as Kanada - were the warehouses where the belongings of prisoners who had been sent to the gas chamber on arrival were sorted and stored. Prisoners who worked there were known as the Aufräumungskommando. It was viewed as one of the best jobs in Auschwitz, because prisoners could procure goods for themselves and other inmates.

 

[2] After her liberation from Auschwitz, Helena returned with her sister to Slovakia, before eventually emigrating to Israel. Wunsch had been dispatched to the front when the camp was evacuated in 1945.

 

[3] Wunsch may have fallen in love Helena, but he was still an SS officer who sometimes served on the Judenrampe selecting new arrivals at Auschwitz into those who would live and those to be sent directly to their deaths. At his war crimes trial in Vienna in 1972, witnesses spoke about his often violent behavior.

 

[4] See Love It Was Not (2020), a documentary dir. by Maya Sarfaty: click here to view the official trailer. And click here for a panel discussion of the film, ft. Sarfaty, and co-presented by the Museum of Jewish Heritage, the Austrian Cultural Forum, and the Israel Office of Cultural Affairs at the Consulate General of Israel in New York. 

 

[5] This phrase - created by eternal Love - is actually part of an inscription on a sign hanging not above Auschwitz, but above the gates of Hell, according to Dante. See Inferno, III, 5-6. 

      Note that Nietzsche famously describes this as a naive error on Dante's part, however, and says that it would have been more telling if he'd placed a sign above the Christian Paradise reading: 'Eternal hate created me as well'. See On the Genealogy of Morality, I. 15.  

 

 

Musical bonus: the song that Helena sang on Franz's birthday was a popular German Lied with music by Fred Markush and lyrics by Fritz Rotter, called Liebe war es nie (released 1932): click here to listen to a version performed by the Lewis Ruth Band. The title of the song, borrowed for Sarfaty's film, is more usually translated in English as 'It was never love'.    

To read other tales from Auschwitz, click here and here. 

Auschwitz-Geschichten 2: Block 24 (The Dolls House)

Block 24 - just go through the big iron gates that read Arbeit Macht Frei and it's the first building on your left - was the Auschwitz brothel, commonly referred to as a Dolls House. 

 

It was one of several such institutions established by the Nazis within their network of camps in order to reward and incentivise prisoners and, Himmler hoped, reorientate the sexuality of those wearing pink triangles [1].

 

The (non-Jewish) women obliged to work in these brothels came mainly from Ravensbrück, although Auschwitz recruited sex slaves from among its own inmate population [2]. Usually aged in their 20s, the women had sex with an average of six or seven men every evening between 8 and 10pm. They also had to work on Sunday afternoons. Some of the women underwent forced sterilization; those who didn't and became pregnant were forced to have abortions.  

 

The (non-Jewish) male prisoners had to pay two Reichsmarks for a fifteen-minute session with a girl who was chosen for them. They were first examined to ensure they were (relatively) clean and healthy and were instructed that only vaginal intercourse in the missionary position was permitted (the doors of the girls' rooms had peepholes so that SS guards could keep an eye on proceedings and ensure there were no perverse or violent acts committed).  

 

As might be imagined, there was a fairly high turnover of women, who were fucked until either too exhausted or too ill to continue, at which point their services - and sometimes their lives - were terminated [3].

 

Despite this, there were other women desperate to take their place, as they at least got to have a small room of their own within the brothel, wear clean clothes, and be given additional food from the SS kitchen. They were even given rudimentary medical care. Naturally, this caused anger and resentment amongst other female inmates, but it did make surviving the camp significantly easier - and survival was ultimately the name of the game. 

After the War, the women rarely spoke of their experiences and they were not awarded any compensation - indeed, their existence was scarcely even acknowledged [4].

 

 

Notes

 

[1] Himmler conceived the idea of establishing concentration camp brothels in October 1941. The first Dolls House was set up a year later, at Mauthausen concentration camp in Austria. Ultimately, the Lagerbordell did not produce any noticeable increase in prisoner productivity levels and I very much doubt they provided an effective form of gay conversion therapy. What they did do was further demonstrate the depth of Nazi corruption and depravity.   

[2] It is worth noting that some of the women had previously worked as prostitutes; indeed, it was this anti-social activity that had got them arrested and put in the camps in the first place. The SS reasoned that it would help with the establishment of their own brothels if they recruited professionals at least to begin with. Of course, the fact that some of the women had already been involved in the sex industry doesn't in any way mitigate the cynical cruelty of Nazi sexual exploitation. 

[3] After finishing their time in the brothels, some of the women were made camp functionaries and, according to recent research, those who withstood the hardship of brothel life did have an increased chance of escaping death in the camps. Indeed, almost all the women in forced prostitution survived. 

      Those interested in knowing more on this topic (and who read German) should see Robert Sommer, Das KZ-Bordell: Sexuelle Zwangsarbeit in nationalsozialistischen Konzentrationslagern (Schöningh Verlag, 2009). A review of the book, by Thomas Kühne, can be found in Central European History Vol. 45, No. 3 (September 2012), pp. 593-595. Click here to read on JSTOR.  

[4] There are some notable exceptions to this silence, first and foremost among them the French documentary Nuit et brouillard (dir. Alain Resnais, 1956), which acknowledged the existence of concentration camp brothels based on interviews with survivors. 

      Mention might also be made of The House of Dolls (1953), a novella by the Jewish writer (and former Auschwitz inmate) Ka-Tsetnik 135633 (Yehiel De-Nur), which concerns the women who were kept for the sexual pleasure of German soldiers during World War II and known as the 'Joy Division' [Freudenabteilung]. 

    Written in Hebrew, De-Nur's work tends to blur the line between fact and fiction and has been described as pornographic by some critics, who see it as paving the way for later Nazi-themed sexploitation movies such as Love Camp 7 (dir. Lee Frost, 1969) and Ilsa, She-Wolf of the SS, (dir. Don Edmonds, 1975). 

 

 

To read other tales from Auschwitz, click here and here.   

 

 

Auschwitz-Geschichten 1: In Memory of Prisoner 26947 (Czesława Kwoka)

Czesława Kwoka (1942/43)

Photo by Wilhelm Brasse 

Auschwitz-Birkenhau State Museum

 

 

I. 

 

Most people find it extremely difficult to look at the heaps of emaciated bodies left to rot in the Nazi death camps once the system of extermination began to break down.      

 

And, of course, such unparalleled scenes of atrocity are horrific; no one likes to think of human beings reduced to base matter or witness mounds of anonymous corpses showing signs of advanced decomposition or still marked by traces of suffering [1].   

 

But is it any easier to look at this photo of a young Polish girl taken shortly before her death in Auschwitz ...?

 

 

II.

 

Czesława Kwoka was born in a small village in Poland, on 15 August, 1928. 

 

Along with her mother, Katarzyna Kwoka, she was deported shortly before Christmas 1942 and then sent to Auschwitz. She died on 12 March, 1943, aged fourteen, less than a month after her mother; just one of many Polish children murdered by the Nazis [2]. 

 

Czesia is among those memorialized in the permanent Auschwitz-Birkenau State Museum exhibition The Life of the Prisoners. Her picture was taken by Wilhelm Brasse, a talented Polish inmate whom the Nazis pressed into service upon discovering that he had trained as a professional photographer prior to the German invasion of his homeland [3].       

 

Along with Anne Frank, Czesława Kwoka has become representative of all child victims of the Nazi killing machine.    

 

  

Notes

 

[1] Having said this, it's worth recalling Nick Land's argument that it's the corpse that wasn't cleanly and efficiently incinerated which functions as a sign of impersonal resistance to the final solution and that the real horror of the death camp comes when the system is in full operation and producing lamp-shades made from human skin and bars of soap from the body fat of the exterminated. See The Thirst for Annihilation, (Routledge, 1992), p. 139.

 

[2] Although details of her death are not known for certain, it's likely that Czesława was killed with a lethal injection of phenol - a favoured method amongst SS physicians. However she died, Czesia was just one of approximately 230,000 children and young people aged under 18 deported to Auschwitz-Birkenau between 1940 and 1945. As might be expected, the vast majority - over 90% - were of Jewish descent; the others had ethnic backgrounds including Polish, Russian, Ukranian, and Romani. Most arrived as part of families and were not listed in camp records. Less than 1000 survived to be liberated by the Red Army in January 1945. 

 

[3] Although he survived the War and still owned a camera, Brasse was was unable to return to his profession because, as he confessed, when he looked through the lens all he could see were the faces of the dead. A 50-minute television documentary about his life and work, The Portraitist [Portrecista], was made in 2005, dir. Irek Dobrowolski. A trailer, with English subtitles, can be viewed on YouTube: click here. 

 

 

To read other tales from Auschwitz, click here and here.         

 

 

Oostvaardersplassen: Animal Utopia or Animal Concentration Camp?

Rewilding means ... reacquainting ourselves with death

I.

Even Isabella Tree has to admit that the experimental nature reserve established by Dutch ecologist Frans Vera - which inspired her and her husband's own Knepp Wildland Project - is controversial as well as extraordinary and may very well determine whether rewilding is taken seriously as an idea or written off as a green fantasy.  

Covering an area of 23 square miles, the Oostvaardersplassen is established on land that was only recently reclaimed from a huge freshwater lake. Part wetland and part a dry area, the former, with its large reedbeds, is home to a great many waterbirds as well as other animals that thrive in an aquatic environment. 

It's the dry zone, however, with its starving four-legged inmates, that attracts the controversy ...


II.

Before the establishment of the reserve, the dry area was a nursery for willow trees and there were soon hundreds of seedlings sprouting up all over. This led to concern that a dense woodland would quickly develop, significantly reducing the value of the habitat for wildlife that requires open space.

And so, excited by Vera's theories to do with forest history and the role played by grazing animals in habitat creation, the park introduced a number of large herbivores, including primeval-looking Konik ponies, magnificent red deer, and dark-coated Heck cattle with their sharp, curved horns (and Nazi associations). 

These animals, it was hoped, would encourage the development of an ecosystem and flat, grassy landscape thought to resemble those that existed on European river banks and deltas before human influence, allowing biodiversity to flourish.  The plan was to keep the beasts out in the open all year round, living as close to an authentic life in the wild as possible. For minimal intervention was the name of the game at Oostvaarderspassen.

Initially, the numbers introduced to the reserve were modest; 32 Heck cattle in 1983; 20 Konik ponies in 1984; and 37 red deer in 1992. Again, the idea was to allow populations to grow naturally and, with no predators present, that's exactly what they did. Indeed, the animals multiplied faster than anticipated; soon there were hundreds of ponies and cattle and thousands of deer. 

And then, of course, during the first severe winter, they started to die-off just as rapidly - and in full view of the public. Unfortunately, the sight of starving animals and decomposing bodies being fed on by carrion, isn't one which modern Europeans are emotionally prepared for. Inevitably, there were angry protests from animal lovers concerned about cruelty and Vera received hate mail and death threats. Some compared Oostvaardersplassen to Auschwitz ...      

III.

To be fair, there are legitimate criticisms to be made of this project; perhaps it was irresponsible to adopt such a laissez-faire approach to animal welfare in what is, ultimately, an enclosed reserve, limited in size, built upon flat, exposed land with very little natural shelter, in a part of the world where winters can be extremely harsh.

Ultimately, Oostvaarderspassen is not the Serengeti or the Okavango Delta in Botswana! It's too small and impoversished a space to simply allow large animals to breed willy-nilly and without the possibility of being able to migrate and seek out new food sources.   

Having said that, I'm glad to know that Frans Vera is unrepentant (and addresses many of the criticisms and concerns directly):

"'Yet again, our view of nature is being dictated by the conventions of human control. The baseline for the welfare of farm animals is being applied to animals living in the wild [...] The fact that animals live in the Oostvaardersplassen have a free life in a natural environment - they are not cooped up in some factory farm; they aren't pushed around by humans every day; they have normal sex rather than artificial insemination; they have a natural herd structure allowing calves to stay with their mothers; they can graze and browse what they are designed to eat, not what is artificially concocted for them by the farming industry - none of this seems to matter. The fixation is solely on their death not the quality of their lives.
      In particular, people believe these deaths are numerous and "unnatural" because there is a fence around the reserve preventing the animals from migrating in search of food - but cyclical die-offs happen even in the migrating populations of Africa. And in places where animals cannot migrate [...] the dynamic is the same. Starvation is the determining factor. It is a fundamental process of nature.'" 

As a thanatologist, I think that's true: that all life rests upon death. Nevertheless, public outcry in the Netherlands and elsewhere has forced a change of policy at the Oostvaardersplassen. Now animals deemed to be on their last legs or suffering too much, are shot and the bodies of the ponies and cows taken away to be cleanly incinerated.

Only the deer - since they are categorised as fully wild animals - are left to rot and be eaten by the foxes, rats, crows, beetles, and bacteria in a picnic of life and death ...

See: Isabella Tree, Wilding, (Picador, 2018), p. 69.

For a related post to this one - in praise of the Knepp Farm Project - click here.

Jüdische Insekten or Himmler's Lice

Antisemitic poster from 1942 used in German occupied Poland to warn against the 

supposed connection between Jews, lice and typhus; for the Nazis, Jews infected 

with the disease were metaphysically indistinguishable from its insect carriers.  

To paraphrase Shakespeare, if I may: Some are born insects, some wish to become-insect, and some have insecthood thrust upon 'em. 

Take the Jews, for example, in Hitler's Germany. When not being described as a cancer to be cut out of the body politic, or portrayed as a plague of sewer rats, they were obscenely characterised as parasitic lice or giant cockroaches in need of extermination. For racism loves to dehumanise and to operate in terms of pest control and personal hygiene.

In a speech to his fellow officers in April 1943, SS Reichsführer Heinrich Himmler openly declared:

"Antisemitism is exactly the same as delousing. Getting rid of lice is not a question of ideology. It is a matter of cleanliness. In just the same way, antisemitism, for us, has not been a question of ideology, but a matter of cleanliness ..."

To be judenfrei was, in Himmler's mind, to be deloused - i.e. free of blood-sucking, disease-carrying insects that infest individuals and threaten to spread throughout the entire population; creatures that cause feelings of revulsion and which deserve to be eradicated. 

Of course, Jews are not actually insects; they're human beings. And there are moral and legal prohibitions on the premeditated killing of human beings; we even have a special term for it - murder. And it's difficult to persuade people to commit murder. Thus the Nazis had a problem ...

The solution, as the quotation from Himmler demonstrates, involves pushing a metaphor - the Jews are inhuman vermin; the Jews are disgusting insects - beyond its own limit, transforming it into a pseudo-scientific fact and a deadly piece of doxa. Genocide ends with a pile of corpses, but it always begins with an abuse of language that allows us to kill in good conscience. As Hugh Raffles writes:

"There is no doubt that this happened in the Holocaust. ... Explaining it is at the heart of understanding the fate of the Jews, who, after all, would be killed like insects - like lice, in fact. Literally like lice. Like Himmler's lice. With the same routinized indifference and, in vast numbers, with the same techologies."

Raffles also suggests - and one suspects this might very well be the case - that Himmler in his speech was "indulging in an intimate irony with his men"; making a little joke at the expense of those murdered in the gas chambers:

"As is well known, prisoners at Auschwitz were treated to an elaborate charade. Those selected for death were directed to 'delousing facilities' equipped with false-headed showers. They were moved through changing rooms, allocated soap and towels. They were told they would be rewarded for disinfection with hot soup. ... The prisoners massed uncertainly in the shower room. Overhead, unseen, the disinfectors waited in their gas masks for the warmth of the naked bodies to bring the ambient temperature to the optimal 78 degrees Fahrenheit. They then poured crystals from the cans of Zyklon B - a hydrogen cyanide insecticide developed for delousing buildings and clothes - through the ceiling hatches. Finally, the bodies, contorted by the pain caused by the warning agent ... were removed to the crematoria.
      In this grotesque pantomime, the victims ... move from objects of care to objects of annihilation. To diseased humans, delousing promises remediation, a return to community, a return to life; to lice, it offers only extermination. Too late, the prisoners discover they are merely lice."

One of the reasons that the language of National Socialism continues to fascinate (and to appal) is because of the way it conflates and confuses metaphor, euphemism and a brutal literalism into a witches' brew that is vague and void of meaning on the one hand, whilst paradoxically transparent and full of deadly intent on the other.    


Afterword

There are, thankfully, far happier and more positive associations between Jews and insects. In fact, several species of the latter have been named after celebrated Jewish figures; there is, for example, the Karl Marx wasp and the Sigmund Freud beetle - not to mention the Harry Houdini moth, the Lou Reed spider, and the Carole King stonefly.   

See: Hugh Raffles, Insectopedia, (Vintage Books, 2010); particularly the chapter entitled 'Jews', pp. 141-61, from where all of the lines quoted - including those from Heinrich Himmler - were taken. 

Those interested in knowing more about the insects (and other organisms) named after famous Jewish figures, should click here.  

On the Woman in Hitler's Bathtub

Lee Miller in Hitler's Bathtub 

Photo by David E. Scherman, Munich, April 1945

Photo credit: Lee Miller Archives, 2015

Bathing scenes - particularly bathing scenes featuring an attractive young woman, nymph, or goddess - have a long history within the world of fine art. Like King David, we can all easily call to mind the image of Bathsheba at her toilette thanks to Rembrandt. And, thanks to François Boucher, we don't have merely to dream of Diana naked and displaying her divine attributes.     

Throughout the 19th century, the western pornographic imagination took on an increasingly exotic character and there were thousands of canvases produced depicting life inside the harem, or steam-filled Turkish bath. More modern artists, however, such as Degas, rejected the pretext of mythology or orientalism and preferred to paint contemporary bathers splashing about or towelling off (as if spied through a keyhole, as he voyeuristically confessed).           

The genre remained popular in avant-garde circles at the beginning of the 20th century too. Indeed, the pop artist Roy Lichtenstein was still referencing the subject and making his distinctive contribution to it in 1963. There's just something irresistible, it seems, about the combination of girls, soap, and running water ...

For me, however, the most powerful of all bathing images is one that does far more than affirm the slippery appeal of wet flesh. It's a photo of Lee Miller in Hitler's bathtub, taken at the Führer's Munich apartment in April 1945 (just 24 hours before he blew his brains out in Berlin). 

Miller, an American fashion model who travelled to Paris in 1929 in order to become a photographer and hang out with the Surrealists, was one of only a tiny handful of female correspondents working alongside the Allied forces in Europe during the War. Attached to the 83rd Infantry Division of the US Army, Miller was in the thick of the action whilst recording events for the readers of Vogue: she was there when they landed on the beaches of Normandy; she was there as they entered Paris; and she was there, camera in hand, when they liberated Buchenwald and Dachau concentration camps.     

Despite her distress, Miller nevertheless photographed survivors and photographed also the mounds of decomposing bodies piled up of those enemies of the Third Reich who didn't survive, but died from disease, malnourishment, brutal mistreatment and/or the Nazi policy of extermination through labour.   

After leaving Dachau, which was situated ten miles northwest of Munich, Miller accompanied GIs into the Bavarian capital, where they discovered Hitler's apartment. Always one to seize (and to stage) a unique photo opportunity, Miller stripped off and had herself pictured by fellow photographer David Scherman naked in the German leader's bath.

It remains a striking and unsettling image; the culmination of her work as a surrealist and photojournalist, combining humour and political defiance. Miller and Scherman deliberately placed the Heinrich Hoffmann portrait of Hitler on the tub as an amusing indicator of just where she was. They also just as deliberately placed the small sculpture by Rudolf Kaesbach in the bathroom in order to pass critical judgement on the Führer's kitsch-classical (nicht entarteten) taste in art.

And, finally - most crucially - in front of the tub, Miller set down her heavy boots covered with the filth from Dachau earlier that day; filth she has trodden with contempt into Hitler's pristine white bathmat. In this way, a beauty in the bathtub achieves her victory over a beast in the bunker ... 


Afternote

It would be nice to conclude this post with the thought that she who laughs last laughs the longest and that this iconic photo represents the idealistic triumph of aesthetics and humanity over fascist ideology. But, sadly, it would be somewhat disingenuous. 

For it's not so easy to forget traumatic experiences or erase horrific memories and so, long after the War, images from the camps - many of which she destroyed or hid away - continued to haunt Miller and she suffered from severe episodes of clinical depression, eventually giving up the darkroom in favour of the kitchen.  

No poetry after Auschwitz - and maybe no photography either - but there's always cookery ... 

Auschwitz and the Question of Evil

Auschwitz by Tana Schubert (2014)

tana-jo.deviantart.com 

This week marked the 70th anniversary of the liberation of Auschwitz, allowing commentators in the news media to put on their most solemn faces, mouth a series of clichés and broadcast all-too-familiar images, thereby constructing a lazy moral narrative around a place and an event that demands and deserves far more than sanctimonious inanity. 

For a start, we need to face up to the fact that, as Baudrillard points out, the Nazi genocide was not the extermination of a people by evil, but, rather, the attempted extermination of evil by a people acting in the name of Love; the murderous outcome of idealism and an insanely logical order.  

Secondly, we must reconsider the piles of rotting corpses and accept that they are, technically speaking from a camp commandant's perspective, besides the point and profoundly problematic. For the final solution essentially aimed not at the monstrous production of dead bodies; rather, it was an attempt to systematically process death and transform wretched human flesh into bars of glistening, pure white soap. As Nick Land writes:

"We simplify out of anxiety when we conflate the mounds of emaciated bodies strewn about the camps at the point of their liberation - the bodies of those annihilated by epidemics during the collapse of the extermination system - with the reduced ash and shadows of those erased by the system in its smooth functioning. The uneliminated corpse is not a submissive element within this or any other 'final solution', but an impersonal resistance to it, a token of primordial community."

In other words, it is only because our bodies are weak and prone to disease - only because our flesh is mortal and life is fundamentally immoral - that fascism of whatever variety can never triumph: Evil makes free.