Stumbling Blocks

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I found myself coming home at night in Berlin and staring at the pavement. Once I’d seen the first Stolperstein, I started noticing them all over the place. Then I actively looked for them. Stolpersteine are literally ‘stumbling blocks’, brass covered cobbles embedded in the pavement, with the names of victims of the Holocaust engraved on them.

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They are the idea of artist Gunter Demnig, who began the project of commemorating victims in 1995. So far, a total of 48,000 have been embedded in 18 countries, usually marking where Jewish victims used to live, but also Roma, Sinti, homosexuals and Jehovah’s Witnesses – all minorities persecuted by the Nazis.

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It can be a strange, sobering experience to come across – to step across – a cluster of cobbles late at night, knowing an entire family, entire families had been removed from there.

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They bring thoughts, too, about appropriation of houses and shops. The people who live there now, or their parents, are housed where others were evicted. The multi-national company securely on the boulevard is really a franchise on a graveyard.

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I imagine too that the presence of Stolpersteine helps to humanise history and might spark many a conversation between parent and child. The city of Berlin has developed educational programmes – paths of memory – around these memorials:

The programme offers support to young people researching the lives of victims, helping place them in the historical context of the specific persecution they were subjected to. The idea is that they should learn about the many mechanisms of stigmatisation so that they can better recognise their continuities and become aware that any form of discrimination can have, and has had, radical consequences, including terrible suffering.

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Photo: Karin Richert

There is a Stolperstein website with a map indicating the location of all the memorial cobbles in Berlin. And a documentary charts the development of the project.

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Stolperstein – the documentary

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The Men with the Pink Triangle

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Now that we’ve got one eye on our frock and the other on our husband, it’s a good moment to look back with some anger and sadness and to get facts straight. In the eighties I had a copy of Heinz Heger’s The Men with the Pink Triangle but, as they say, it got lost in the move. I’ve just ordered a replacement from a secondhand bookshop in Berlin, where I’m writing this. It’s cheaper to have it posted home than to cross town to Buchhandel Freitag in Moabit and pick it up.

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Heger’s testimony of survival in the Nazi camps and his history of the deportation and murder of homosexuals is, as far as I know, a first book-length account of this long-unacknowledged persecution. An article by Wolfgang Harthauser, ‘The Mass Murder of Homosexuals Under the Third Reich’ appeared as late as 1967, at a time when homosexuality itself was beginning to be decriminalised. Heger was an Austrian Catholic whose real name was Josef Kohout (1917-1994). His 1972 book was published in translation by The Gay Men’s Press in London in 1986.

The various categories of inmate and their applicates

The various categories of inmate and their applicates

The pink triangle designated homosexuals in the camps where, with characteristic German thoroughness, each category of inmate had his or her own symbol. Persecution began right from 1933, under the infamous Paragraph 175 of the legal code, which had been little enforced until Hitler came to power. All it took was a lingering look, a pick-up in a bar or a history in the police files. In the case of Josef Kohout, it was an intercepted Christmas card to his lover. Lesbianism wasn’t on the Nazi statute books: Kinder, Küche, Kirche (children, kitchen, church) was felt to be enough to keep wayward women in line. In all, 50,000 homosexuals were officially sentenced and between 5,000 and 15,000 were sent to concentration camps where the death rate was as high as 60%.

The 22-year-old university student Kohout spent his first two weeks in a cell with a house-breaker and a swindler. When he refused their propositions, they:

started to insult me and ‘the whole brood of queers’, who ought to be exterminated. It was an unheard-of insult that the authorities should have put a sub-human such as this in the same cell as two relatively decent people. Even if they had come into conflict with the law, they were at least normal men and not moral degenerates. They were on a quite different level from homos, who should be classed as animals. (1)

Of course the ‘relatively decent people’ didn’t stop at insults but progressed to forced oral sex. This becomes the standard response to the plight of homosexuals in the larger concentration camp population.

Jews, homosexuals and gypsies, the yellow, pink and brown triangles, were the prisoners who suffered most frequently and most severely from the tortures and blows of the SS and the Capos. They were described as the scum of humanity, who had no right to live on German soil and should be exterminated … But the lowest of the low in this ‘scum’ were we, the men with the pink triangle.

Kohout recounts how compensation was refused after the war, how many former concentration camp prisoners who had worn the pink triangle were put right back in prison again. The incriminating Paragraph 175 remained in force in West Germany until 1979. By century’s end, not one had received legal recognition as a victim of the Nazi regime.

The Josef Kohout/Wilhelm Kroepfl Collection at the United States Holocaust Memorial Museum is a unique set of documents. It includes Josef’s pink triangle and prison number, letters from his parents, the paraphernalia of a concentration camp life.

Memorials to homosexual persecution under the Nazis began appearing in the 1980s, with some lingering opposition. Since then, other stories have emerged into the more tolerant climate of the late twentieth century. But documentation and memory race against time. Many former homosexual prisoners were understandably reluctant to come forward. And they had to contend with people and organisations who wanted to circumscribe and manage their truth for them.

Sachsenhausen concentration camp memorial plaque

Sachsenhausen concentration camp memorial plaque

One who interested me was Pierre Seel, an Alsatian who testified initially in 1981 to his deportation and published his memoirs in 1994: Moi, Pierre Seel, deporté homosexuel. I came across his account on a school tour to the former camp at Natzweiler-Struthof. Seel was from Mulhouse, across the border from Basel. At age 17 he reported the theft of a watch from a notorious cruising park, Le Square Steinbach. His name was surrepticiously added to the register of known homosexuals.

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Rounded up by the Gestapo, tortured, Seel was transported to Schirmeck near Strasbourg. His account is not just a record of the war years but also a testament to local resistance to memory. Whose memory? What will be memorialised and what obliterated? What is the hierarchy of memory and suffering? Who gets invited to the ceremonies? Which groups get the wreaths? Memorials to homosexual deportation were not granted: they had to be fought for. It’s not just that gay history under the Third Reich was forgotten, it’s that it was deliberately suppressed. Seel received death threats from right-wingers in the 1980s. The stigma of AIDS was in the air du temps. The mayor of Strasbourg, Catherine Trautmann, refused to shake his hand.

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My memory of The Men with the Pink Triangle was prompted by a visit yesterday to the memorial to deported homosexuals here in Berlin. It’s at the Eberstrasse end of the Tiergarten, facing the larger and more imposing Jewish Holocaust Memorial. There was an apt quietness and discretion to the Memorial to Homosexuals Persecuted under Nazism (Denkmal für die im Nationalsozialismus verfolgten Homosexuellen), to give it its full title. You come upon it in the bushes by the Goethe Denkmal, almost by surprise. The memorial was designed by Michael Elmgreen and Ingar Dragset and erected in 2008.

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In 1933 there were about 130 gay bars in Berlin. The Tiergarten was a well known cruising ground as well as a place for either gender to pick up soldiers. Cabaret, notably Hanna Sturm, was all the rage at clubs such as the Eldorado, the Owl and the Olivia.

The Eldorado Club before and after the Nazi takeover

The Eldorado Club before and after the Nazi takeover

Then as now, bars had their specialities. The satirical Parisian newspaper Le Crapouillot reported in 1931 on Zum Kleinen Löwen (The Lion Cub):

… modeled on the saloon bars of the Wild West, with flags of all nations hanging from the ceiling, and a lively crowd. Service was provided by ‘young lions’, in other words, strapping lads of 18 to 20, well built and bursting with health, dressed as sailors, attentive to clients who also had a taste for butcher boys.

Christopher Isherwood immortalised this world in his writing and the film Cabaret turned it into mass audience family viewing.

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Willy, Colette’s first husband, in The Third Sex (Paris, 1927), describes a bar called The Cosy Corner, which Isherwood introduced him to:

Tourists avoided it because it was a bit dodgy. In fact, this establishment survived on its regulars and there was nothing decadent about it: it was decorated with photos of boxers and racing cyclists. Frequented by young unemployed labourers, in leather jackets, shirt open to the navel, sleeves rolled up, they played cards while waiting on clients.(2)

Transvestites at the Eldorado, early 1930s

Transvestites at the Eldorado, early 1930s

We should not allow piety to obscure the liveliness and true character of homosexuality under the Weimar Republic, in all its diversity. Especially so in our time, when ‘diversity’ and the gay marriage debate have brought homosexuality into the bourgeois fold, and thereby sanitised it. In the excellent documentary Paragraph 175 (2000), one octogenarian gay Berlin survivor says: “While the bombs were falling, we made love on the trains!” I have heard the same thing about London during the Blitz.

Mugshots of Johann Scheff, arrested in berlin in 1932

Mugshots of Johann Scheff, arrested in Berlin in 1932

Recognition of homosexual victims of Nazism was late in coming. Change does sometimes spring from the largesse of the hetero-normative heart. But methinks more often than not change needs to be forced, when not granted. The heart did not bring about the abolition of slavery: hard political pressure, a civil war and the mechanisation of labour all played a role. Ditto for gay rights: people put their neck, their job, their reputation on the line.

 

Reading these accounts of former detainees in the post-war world, it’s clear that homosexuals were treated as criminals whereas Jews were seen as victims. After the war, the heart was partisan. What did it feel like to return to those provincial French and German towns under the Fourth Republic and Konrad Adenauer with the stigma of criminal, to have no legitimate grievance? Never to speak of your wartime experience, as though it had never happened. To hide the incriminating pink triangle at the bottom of a shoebox. Towns where people knew and nobody cared, busy as they were with rebuilding, with moving on, with the small change of family life, the confirmations, graduations, marriages. To walk the park and see the neighbour who betrayed you. To see the friend you’d slept with marry the girl next door.

The quality of mercy is not strain’d,
It droppeth as the gentle rain from heaven
Upon the place beneath

One theme that emerges from these accounts it that, given an opportunity, men took their pleasure and ran. Camp guards, fellow prisoners, family men used and abused homosexuals with impunity: because they were there. What has come to be called ‘rape culture’ has a long and odious history. But counterbalancing this are a number of benevolent acts; the Kapo who hid a prisoner among the pigs because he knew the Americans would soon come, incidents of solidarity in the 1930s German homosexual underworld.

Wrestling boys on the Baltic Sea, 1933. Herbert List.

Wrestling boys on the Baltic Sea, 1933. Herbert List.

Pierre Seel mentions a cafe-concert dating from the reign of Louis-Philippe right in the centre of Mulhouse, where in an upstairs billiard room the town bourgeoisie made free with the young men from the park, and then descended to their wives and their aperitifs on the ground floor. It would be a pity if the word ‘homosexual’ were only applied to the park poor, to those who were caught.

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A proportion of Jews murdered in the Holocaust must have been homosexual. Just as some of those arrested as homosexual must have been Jewish – Josef Kohout mentions one such prisoner, doubly stigmatised. They are all victims worthy of memory.

In a year when Ireland voted to legalise gay marriage and the US Supreme Court did the same, it seems appropriate to recognise and remember our brothers and sisters in arms from not so long ago.

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(1) Heinz Heger. The Men with the Pink Triangle. GMP Publishers, 1980. / Die Männer mit dem Rosa Winkel. Merlin, 2011.

(2) Jean Le Bitoux. Les oubliés de la mémoire. Hachette Littératures, 2002.

Pierre Seel. Moi, Pierre Seel, déporté homosexuel. Calmann-Lévy, 1994. / I, Pierre Seel, Deported Homosexual: A Memoir of Nazi Terror. Penguin Books, 1995.

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Down in the eucalyptus shade, there by the river: War Poet Brian Turner

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American poet Brian Turner visited Basel for a few days in May. Brian in a veteran of the US Army and has served in Bosnia-Herzegovina and Iraq. His three books concentrate on war experiences and have a gritty urgency: Here, Bullet (Bloodaxe, 2007), Phantom Noise (Bloodaxe, 2010) and My Life as a Foreign Country (Norton, 2014). After a centenary year of First World War poetry, it’s clear on all sides that nothing has been learned from the long history of human warfare. We still go to war and write about what it was like. It’s mostly horror, not glory, in the literature. We can leave the glory to others.

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Brian is from Fresno, California, from a family military tradition going back to the Civil War. He is director of the MFA programme at Sierra Nevada College and lives in Orlando, Florida with his wife, the poet Ilyse Kusnetz. The New York Times Book Review described his work as “a dispatch from a place arguably more incomprehensible than the moon—the war in Iraq…”

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In his readings and exchanges with kids at school, Brian spoke about incomprehension bordering on ignorance on the home front, and about the shock of Iraq, what it does to your adrenalin and your sleep. Children (and adults too) need war writers, especially poets, as a corrective for the pervasive media language and the language of leadership. Though war has a long and sometimes even noble tradition, I wasn’t aware of the term “mil-lit” for military literature. The term takes the nobility down a peg or two, suggesting the commodification of war, the short attention spans of the home front. It indicates too that writing about war has joined the self-help genre, which cheapens everything it touches.

Kaiseraugst viewed from the Rhine, with the St. Galluskirche

Kaiseraugst viewed from the Rhine, with the St. Galluskirche

I’d wanted to take Brian to visit the trenches across the border in France, but time constraints and school commitments scotched that idea. Instead, we went to Kaiseraugst, the remains of a Roman fort on the Swiss side of the Rhine, named for the Emperor Augustus. The fort commanded a bridge connecting Gaul to the Danube. There’s a fourth century baptistry there, built into the riverbank, underneath the present St. Gallus Church, itself testifying to Irish saints and scholars who passed that way.

I wanted Brian to get a sense of deep local history – even deep military history. And to make a point about empires in the long run. The old terrain of Iraq, many times battle-scarred, comes through as bedrock in his poems, as a point of reference for the futility of the current war. One poem cites Harry Mattison: “The grace of the world survives our intervention”.

Kaiseraugst and nearby Augusta Raurica is the oldest known Roman colony on the Rhine. An important collection of Roman silver was unearthed in 1961-62 beneath the playground of what is now the village school.

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The path by the Rhine, where surely Romans on guard duty must have looked across the water at Germania, led Brian to think it must have been an easy posting. There are worse places, he knows, to do guard duty. I thought of W. H. Auden’s poem “Roman Wall Blues”:

Over the heather the wet wind blows,
I’ve lice in my tunic and a cold in my nose.

The rain comes pattering out of the sky,
I’m a Wall soldier, I don’t know why.

The Tigris River flows through many of Brian’s poems, giving them a plangent quality, bearing witness to the history along its banks. The salt flats in “Milh” remind me of the lost world of Wilfred Thesiger’s Marsh Arabs:

Ankle-deep in the white-ochre saltflats

north of Babylon, women harvest salt

with buckets and bare hands,

in stands of water the color

of rust, or a blue dark as oil

In “Waking Early Sunday Morning”, the poet Robert Lowell expressed the hope, already half a century old, for:

peace to our children when they fall
in small war on the heel of small
war – until the end of time
to police the earth, a ghost
orbiting forever lost
in our monotonous sublime

That peace has not come, nor is the “monotonous sublime” pitching up any time soon either. Brian’s poems are full of matériel, the dreck of war, jargon reinvented to give a technical gloss to the old familiar battleground:

whiskey and vodka, pirated East European porn videos

the kids hawk to soldiers – the freaky freaky they call it,

and foil-wrapped packages of heroin, heroin

thrown to the river;

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I started reminiscing about the junk the Vietnam War had left behind in Thailand, and the mass import of Americana to the countries of South-East Asia. Here it is again in Iraq:

a woman in sparkling green, standing

among antennas and satellite dishes,

hanging laundry on an invisible line.

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These remnants of the Vietnam War – which of course the Vietnamese call the American War – were still evident in Bangkok in the mid-eighties when I lived there.

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There was an old Nam bar called Lucy’s Tiger Den, run by a vet and his Thai wife. Up-country, in-country, I met former soldiers who had settled down around the former airbase towns on Friendship Highway, built by the Americans across eastern Thailand. From Khon Kaen, Korat, Ubon, Nhakon Phanom, USAF combat sorties took off to carpetbomb Cambodia and Laos. I had a friend called Johnny Whiterobes, ex-Military Police, who used to see stereos, cars, entire houses go by his watch, much of it off-the-record payback to the Thai military.

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I used to pick up withdrawn poetry books from the International Social and Recreation Club Library, the Special Services Library. They were mylar-covered first editions of Ted Hughes’s Crow, Plath’s Ariel, Randall Jarrell, Robinson Jeffers, Robert Penn Warren, all the august poetry names of the fifties and sixties. I wondered, and still wonder, who those poetry readers were from 1969, 1970 and 1971. Were they grunts? Were they fed up with the heat? Did they survive the war intact, like the books they read?

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The discarded stamps with their blood-coloured inks have their own poetry, the poetry of errata slips and ephemera, the minor imagery of the front free endpaper and the library card, of distant camps and quonset huts, of rest and recreation in a now long-commodified war. They smell of closed libraries, of books that have spent time in the tropics. But sometimes the thick good paper of these poetry books smells of napalm, willy pete, agent orange, trench foot, joss sticks and mosquito repellant.

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In the eighties I worked as a freelance journalist for the Bangkok Post and the flight and lifestyle magazines. Twice I went with the Pearl S. Buck Foundation on their camps for Amerasian children born during the Vietnam War. They too were remaindered, left behind by the forces on rest and recreation in Thailand. A number of them showed me well-thumbed pictures of their long-gone dads. Their faces too, like the front free endpapers, bore the trace of war’s genetic pool.

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Those kids must be well into their forties now. One of the camps was at Khao Yai National Park, deep in rural Thailand. It was the year “We are the World” was on the airwaves and at campfires we sang the torch song in our various accents, surrounded by the darkness of the Thai jungle.

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Robert Lowell’s “small war on the heel of small war” has turned out to be a true description of our time. Sometimes in classrooms I line them up, as a memory exercise if nothing else, just to point the lie of peace in our time: Korea, Vietnam, Salvador, the first Gulf War, Iraq, Afghanistan. Reading Brian Turner’s poems brought them all back. My gay godfather, Uncle Jimmy, told me once he had gone back to meet up with old lovers from the underground gay scene in 1930s New York – he found them in the cemeteries, dead in Korea. For me the subsequent wars were on television, but Brian’s poems show that war has entered his psyche.

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In Phantom Noise (2010) civilian life, vet trauma and war get mixed up in surreal narratives:

I’m out on patrol again, driving

Blackstone to Divisidero, Route Tampa

to Bridge Number Four, California

to the neighbourhoods of Mosul, each stoplight

an increment, a block away from home

At times the stark reality of what’s being described in Brian’s poems pulls you up with its cruelty:

We turned them over to the MPs, who looked bored

of caffein and paperwork as I filled out the depositions,

the Iraqis shunted into holding pens of wire.

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Brian took a moment in the music room to record for me his poem “Eulogy”. Here it is:

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It happens on a Monday, at 11:20 A.M.,

as tower guards eat sandwiches

and seagulls drift by on the Tigris River.

Prisoners tilt their heads to the west

though burlap sacks and duct tape blind them.

The sound reverberates down concertina coils

the way piano wire thrums when given slack.

And it happens like this, on a blue day of sun,

when Private Miller pulls the trigger

to take brass and fire into his mouth:

the sound lifts the birds up off the water,

a mongoose pauses under the orange trees,

and nothing can stop it now, no matter what

blur of motion surrounds him, no matter what voices

crackle over the radio in static confusion,

because if only for this moment the earth is stilled,

and Private Miller has found what low hush there is

down in the eucalyptus shade, there by the river.

PFC B. Miller

(1980 – March 22, 2004)

Here’s Brian reading “Eulogy”:

 

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