Bloodlands: Europe Between Hitler and Stalin (70 page)

This recitation of the Second World War was also a propaganda stance in the Cold War. Poles and Russians, Slavic victims of the last German war, were accordingly still threatened by Germany, which now meant West Germany and its patron the United States. In the world of the Cold War, this was not entirely unconvincing. The chancellor of West Germany at the time was a former Nazi. Maps of Germany in German schoolbooks included the lands lost to Poland in 1945 (marked as “under Polish administration”). West Germany had never extended diplomatic recognition to postwar Poland. In the western democracies, as in West Germany, there was then little public discussion of German war crimes. In admitting West Germany to NATO in 1955, the United States in effect overlooked the atrocities of its recent German enemy.

As in the 1950s, Stalinist anti-Semitism assigned Israel a perfidious place in the Cold War. Picking up a theme from the Soviet press of January 1953, the Polish press in 1967 explained that West Germany had conveyed Nazi ideology to Israel. Political cartoons portrayed the Israeli army as the Wehrmacht. Thus Israel’s claim that its existence was morally sanctioned by the Second World War and the Holocaust was supposed to be reversed: on the Polish communist account, capitalism had led to imperialism, of which National Socialism was an example. At the moment, the leader of the imperialist camp was the United States, of which Israel and West Germany alike were the cat’s paws. Israel was just one more instance of imperialism, sustaining a world order that generated crimes against humanity, rather than a small state with a special historical claim to victimhood. The communists wished to monopolize claims of victimhood for themselves.
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These Nazi-Zionist comparisons began in communist Poland with the Six-Day War in June 1967, but came home when the Polish regime repressed opponents the following spring. Polish university students, protesting the ban on the performance of a play, called a peaceful rally against the regime for 8 March 1968. The regime then castigated their leaders as “Zionists.” The previous year Jews in Poland had been called a “fifth column,” supporting Poland’s enemies abroad. Now the problems of Poland as a whole were blamed upon the Jews, categorized once again, as in the USSR fifteen years before, as both “Zionists” and “cosmopolitans.” As in the Soviet Union, this was only an apparent contradiction: the “Zionists” supposedly favored Israel, and the “cosmopolitans” were supposedly drawn to the United States, but both were allies of imperialism and thus enemies of the Polish state. They were outsiders and traitors, indifferent to Poland and Polishness.
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In an agile maneuver, Polish communists were now claiming an old European anti-Semitic argument for their own. The Nazi stereotype of “Judeobolshevism,” Hitler’s own idea that communism was a Jewish plot, had been quite widespread in prewar Poland. The prominence of Polish Jews in the early communist regime, though a product of very special historical circumstances, had done little to dispel the popular association between Jews and communists. Now, in spring 1968, Polish communists played to this stereotype by claiming that the problem with Stalinism was its Jewishness. If anything had gone wrong in communist Poland in the 1940s and 1950s, it was the fault of the Jews who exerted too much control over the party and thereby deformed the whole system. Some communists might have done harm to Poles, was the implication, but these communists had been Jews. But Polish communism, it followed, could be cleansed of such people, or at least of their sons and daughters. Gomułka’s regime, in this way, tried to make communism ethnically Polish.

The solution could only be a purge of Jews from public life and positions of political influence. But who was a Jew? In 1968, students with Jewish names or Stalinist parents received disproportionate attention in the press. Polish authorities used anti-Semitism to separate the rest of the population from the students, organizing huge rallies of workers and soldiers. The Polish working class became, in the pronouncements of the country’s leaders, the ethnically Polish working class. But matters were not so simple. The Gomułka regime was happy to use the Jewish label to rid itself of criticism in general. A Jew, by the party definition, was not always someone whose parents were Jewish. Characteristic of the campaign was a certain vagueness about Jews: often a “Zionist” was simply an intellectual or someone unfavorable to the regime.
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The campaign was calculatedly unjust, deliberately provocative, and absurd in its historical vacuity. It was not, however, lethal. The anti-Semitic tropes of Polish communism recalled late Stalinism, and thus stereotypes familiar in Nazi Germany. There was never any plan, however, to murder Jews. Although at least one suicide can be connected to the “anti-Zionist campaign,” and many people were beaten by the police, no one was actually killed. The regime made about 2,591 arrests, drafted a few hundred more students to garrisons distant from Warsaw, and sentenced some of the student leaders to prison. About seventeen thousand Polish citizens (most but not all of Jewish origin) accepted the regime’s offer of one-way travel documents and left the country.
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Residents of Warsaw could not help but notice that they left from a railway station not far from the Umschlagplatz, whence the Jews of Warsaw had been deported by train to Treblinka only twenty-six years earlier. Three million Jews at least had lived in Poland before the Second World War. After this episode of communist anti-Semitism, perhaps thirty thousand remained. For Polish communists and those who believed them, the Jews were not victims in 1968 or at any earlier point: they were people who conspired to deprive Poles of their righteous claim to innocence and heroism.

The Stalinist anti-Semitism of Poland in 1968 changed the lives of tens of thousands of people, and ended the faith in Marxism of many intelligent young men and women in eastern Europe. Marxism, of course, had other problems. By this time the economic potential of the Stalinist model was exhausted in communist Poland, as it was throughout the communist bloc. Collectivization was no boon to agrarian economies. Only so much fast growth could be generated by forced industrialization. After a generation, it was clear more or less everywhere that western Europe was more prosperous than the communist world, and that the gap was growing. Polish communist leaders, in embracing anti-Semitism, were implicitly admitting that their system could not be improved. They alienated many of the people who might earlier have believed in a reform of communism, and had no idea how they might improve the system themselves. In 1970 Gomułka would fall from power after trying to increase prices, and be replaced by an entirely unideological successor who would try to borrow his way to Poland’s prosperity. The failure of that scheme led to the emergence of the Solidarity movement in 1980.
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Even as the Polish students were falling under police batons in March 1968, Czechoslovak communists were trying to reform Marxism in eastern Europe. During the Prague Spring, the communist regime allowed a great deal of free public expression, in the hope of generating support for economic reform. Predictably, discussions had led in other directions than the regime had expected. Despite Soviet pressure, Aleksandr Dubček, the general secretary of the Czechoslovak party, allowed gatherings and debates to continue. That August, Soviet (and Polish and East German and Bulgarian and Hungarian) troops invaded Czechoslovakia and crushed the Prague Spring.

Soviet propaganda confirmed that the Polish leadership’s experiment with anti-Semitism was no deviation. In the Soviet press, much attention was devoted to the real or imagined Jewish origins of Czechoslovak communist reformers. In Poland in the 1970s and 1980s, the secret police made a point of emphasizing the Jewish origins of some members of the opposition. When Mikhail Gorbachev came to power in 1985 as a reformer in the Soviet Union, opponents of his reforms tried to exploit Russian anti-Semitism in defense of the old system.
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Stalinism had displaced east European Jews from their historical position as victims of the Germans, and embedded them instead in an account of an imperialist conspiracy against communism. From there, it was but a small step to present them as part of a conspiracy of their own. And thus the communists’ hesitation to distinguish and define Hitler’s major crime tended, as the decades passed, to confirm an aspect of Hitler’s worldview.

Stalinist anti-Semitism in Moscow, Prague, and Warsaw killed only a handful of people, but it confused the European past. The Holocaust complicated the Stalinist story of the suffering of Soviet citizens as such, and displaced Russians and Slavs as the most victimized of groups. It was the communists and their loyal Slavic (and other) followers who were to be understood as both the victors and the victims of the Second World War. The scheme of Slavic innocence and Western aggression was to be applied to the Cold War as well, even if this meant that Jews, associated with Israel and America in the imperialist Western camp, were to be regarded as the aggressors of history.

So long as communists governed most of Europe, the Holocaust could never be seen for what it was. Precisely because so many millions of non-Jewish east Europeans had indeed been killed on the battlefields, in the Dulags and Stalags, in besieged cities, and in reprisals in the villages and the countryside, the communist emphasis upon non-Jewish suffering always had a historical foundation. Communist leaders, beginning with Stalin and continuing to the end, could rightly say that few people in the West appreciated the role of the Red Army in the defeat of the Wehrmacht, and the suffering that the peoples of eastern Europe endured under German occupation. It took just one modification, the submersion of the Holocaust into a generic account of suffering, to externalize that which had once been so central to eastern Europe, Jewish civilization. During the Cold War, the natural response in the West was to emphasize the enormous suffering that Stalinism had brought to the citizens of the Soviet Union. This, too, was true; but like the Soviet accounts it was not the only truth, or the whole truth. In this competition for memory, the Holocaust, the other German mass killing policies, and the Stalinist mass murders became three different histories, even though in historical fact they shared a place and time.

Like the vast majority of the mass killing of civilians by both the Nazi and the Soviet regimes, the Holocaust took place in the bloodlands. After the war, the traditional homelands of European Jewry lay in the communist world, as did the death factories and the killing fields. By introducing a new kind of antiSemitism into the world, Stalin made of the Holocaust something less than it was. When an international collective memory of the Holocaust emerged in the 1970s and 1980s, it rested on the experiences of German and west European Jews, minor groups of victims, and on Auschwitz, where only about one in six of the total number of murdered Jews died. Historians and commemorators in western Europe and the United States tended to correct that Stalinist distortion by erring in the other direction, by passing quickly over the nearly five million Jews killed east of Auschwitz, and the nearly five million non-Jews killed by the Nazis. Deprived of its Jewish distinctiveness in the East, and stripped of its geography in the West, the Holocaust never quite became part of European history, even as Europeans and many others came to agree that all should remember the Holocaust.

Stalin’s empire covered Hitler’s. The iron curtain fell between West and East, and between the survivors and the dead. Now that it has lifted, we may see, if we so wish, the history of Europe between Hitler and Stalin.

CONCLUSION

HUMANITY

Each of the living bore a name. The toddler who imagined he saw wheat in the fields was Józef Sobolewski. He starved to death, along with his mother and five of his brothers and sisters, in 1933 in a famished Ukraine. The one brother who survived was shot in 1937, in Stalin’s Great Terror. Only his sister Hanna remained to recall him and his hope. Stanisław Wyganowski was the young man who foresaw that he would meet his arrested wife, Maria, “under the ground.” They were both shot by the NKVD in Leningrad in 1937. The Polish officer who wrote of his wedding ring was Adam Solski. The diary was found on his body when his remains were disinterred at Katyn, where he was shot in 1940. The wedding ring he probably hid; his executioners probably found it. The eleven-year-old Russian girl who kept a simple diary in besieged and starving Leningrad in 1941 was Tania Savicheva. One of her sisters escaped across the frozen surface of Lake Ladoga; Tania and the rest of her family died. The twelve-year-old Jewish girl who wrote to her father in Belarus in 1942 of the death pits was Junita Vishniatskaia. Her mother, who wrote alongside her, was named Zlata. They were both killed. “Farewell forever” was the last line of Junita’s letter. “I kiss you, I kiss you.”