Showing posts with label mass murder. Show all posts
Showing posts with label mass murder. Show all posts

12/01/2022

The Closure of Memorial and the Whitewashing of Russia's Past






The most important fact about Memorial, the Russian research and human-rights organization that the Kremlin wants to shut down, is this: no one knows exactly how many people fell victim to Soviet state terror between the Revolution of 1917 and the official dissolution of the U.S.S.R., thirty years ago last month. Memorial researchers estimate that about a million people were executed for alleged crimes against the state, out of some eleven million who were persecuted. Memorial has been working for more than three decades to document Soviet terror, but a full accounting is still years away. On December 28th and 29th, two Russian courts ruled that two organizations that make up Memorial—its historical-research arm and its human-rights arm, which are two separate legal entities—must shut down. The legal pretext for these rulings is alleged violations of convoluted rules imposed on Memorial because the state has designated it a “foreign agent”; the real reason for the rulings is that the regime sees Memorial as an enemy of the Russian state.
 
Memorial began in the heady days of Mikhail Gorbachev’s perestroika. “It was a time when the desire for truth seemed to take hold of everyone,” Elena Zhemkova, the executive director of the research arm of Memorial, told me. Magazines and newspapers began writing about the Gulag and about the mass executions of the nineteen-thirties. Zhemkova, who was a graduate student in mathematics, found herself both shocked and ashamed. “I kept asking myself, ‘How could I, a grown woman of twenty-seven, not know any of this?’ ” In November, 1987, Zhemkova attended a large town-hall-style meeting on political persecution. Out of several hundred attendees, eleven people—none of whom knew any of the others well—stayed after the meeting to discuss the need for a memorial to the victims of the Soviet regime. Over the next few weeks, they wrote a petition for the creation of a memorial complex that would include a museum and a publicly accessible archives and library. Former dissidents and professional and self-taught historians joined the project, which they called Memorial. Similar efforts were taking shape all over the U.S.S.R., in large cities and small towns: a network of hundreds of groups and individuals who also called themselves Memorial.
 
As the Soviet Union was falling apart, armed conflicts flared up all over the empire. In 1991, Memorial decided to extend its research focus into the present. Since then, Memorial Human Rights Center has compiled accounts of human-rights abuses in conflict zones (most notably in Chechnya), brought lawsuits on behalf of victims (particularly refugees and internally displaced persons), and documented political persecution and assembled lists of political prisoners in the post-Soviet countries of Central Asia and, later, in Russia. In December, 2011, when Russians took to the streets to protest rigged elections and the state responded with mass detentions, Memorial spawned another project: OVDInfo, a news site and an essential legal-resource center for protesters. Memorial has provided office space and acted as a fiscal sponsor for OVDInfo. One of the newer organization’s founders was the child of a Memorial historian who co-founded its academic research center.
 
At the beginning, Memorial’s young founders imagined that their task was straightforward. “I thought everything was in the archives,” Zhemkova said. She and the others figured that, once the K.G.B. opened its books, historians would be able to piece together a complete picture of Soviet terror—and then create the museum complex they’d imagined. In late 1991, the Supreme Soviet of Russia passed a law that condemned political persecution and laid the groundwork for exonerating and compensating its victims. The K.G.B. opened its archives to historians, including those from Memorial. But, within a couple of years after the end of the U.S.S.R., the successor agencies to the K.G.B. had restricted access to the archives. Separately, the work of state committees charged with reviewing cases slowed to a crawl; only about four million of the estimated 11.5 million cases have been reviewed. Many regional memory activists lost interest or even changed their minds about the Soviet past. (For my book “Never Remember: Looking for Stalin’s Gulag in Putin’s Russia,” I interviewed a woman who had started a Gulag museum in Kolyma, the Far Eastern region where some of Stalin’s most brutal camps were built; after more than two decades, she was still running the museum but no longer believed that most of the inmates had been innocent.) What had started as the expression of the people’s will to know the truth became an increasingly marginalized movement.
 
“We’ve done so little of what we had planned,” Zhemkova said, when we talked in the Memorial offices after the December court rulings. The organization does have a ten-thousand-square-foot building, in central Moscow, which includes a dramatic two-story-tall auditorium and screening room, a basement exhibit space, a library, offices where desks are piled with books and binders, the document archives, and a collection of some eight thousand objects donated by Gulag survivors and their families. At this headquarters, Memorial has mounted a series of shows. The current one, called “Fabric,” uses clothes and other sewn and knit objects, including letters and memoirs written or typed on cloth, to tell the stories of women in the Gulag. One of the curators, Irina Scherbakova, took me on a tour of the show on December 29th, the day that the second court decision came down. A half-dozen people walked in off the street, one or two at a time, to join the tour. “A problem with our memory is that—unlike, say, with Nazi concentration camps—there is no film footage and virtually no photography,” Scherbakova said. Nor are there many objects: inmates had almost no possessions. Unlike Nazi concentration camps, the Gulag hasn’t inspired feature films that might have become popular enough to create lasting visual images of the terror. What Memorial has collected, and what it can put on display, offers a very rare opportunity for people to visualize the Soviet camps. “And if we survive—and if we can keep this show going for some time—then we will add QR codes for people to access the stories of people whose objects are on display,” Scherbakova said at the end of the tour.



 
Memorial’s most ambitious projects focus on names. One is called “The Return of the Names,” an annual event during which people in several cities in Russia and around the world read out the names of people executed during Stalin’s terror. In Moscow, the event is held in front of the F.S.B. (formerly K.G.B.) headquarters; people have been reading names from 10 a.m. until 10 p.m., on October 29th, every year since 2007, and they are still only about halfway through the list of some thirty thousand names of people executed in Moscow alone from 1937 to 1938. Another project, called “The Last Address,” affixes postcard-size metal plaques to the walls of buildings where victims lived before their arrests. Since 2014, the project has mounted eleven hundred plaques in fifty-nine Russian cities and towns—a huge effort that represents only a tiny fraction of the people who died at the hands of the Soviet state. Crucially, Memorial has been compiling a database of names of people unjustly prosecuted in the Soviet Union. The undertaking began in 1998. The first CD, published in 2001, contained a hundred and thirty thousand names. The project has grown to an online database of three million people—which means it’s only about a quarter of the way to a complete accounting.
 
In 2012, following an unprecedented wave of mass protests, Vladimir Putin began his third term as President by cracking down on the opposition. A new law required organizations that received foreign funding and engaged in political activity to register as “foreign agents” and to identify themselves as such in all their interactions with the public: on social media, in media interviews, in books they published, and so on. Memorial was among the first organizations to be branded a “foreign agent,” in 2013. In the years since, Memorial has appealed the decision repeatedly and lost, and has racked up millions of rubles in fines for ostensibly failing to identify itself as a “foreign agent.” But it has continued to work and even to grow.
 
In the last year or so, attacks on Memorial intensified. The organization was raided by police, attacked by self-appointed defenders of the Russian state, and defamed in state media. In November, the federal prosecutor general and the Moscow prosecutor filed lawsuits demanding that the Memorial Research Center and the Memorial Human Rights Center, respectively, be shut down by the order of the state. (The two organizations are registered in different jurisdictions.) The prosecutors proceeded to argue that Memorial’s ostensible failure to mark every single publicly available document with the “foreign agent” disclaimer violated the rights of Russian citizens to freedom of information, violated various international conventions, and could cause readers to become depressed.
 
The propaganda war against Memorial has focussed on other issues. In August, 2021, Aron Shneyer, a Russian-speaking Israeli historian, wrote, in two Facebook posts, that he had found the names of three Nazi collaborators in Memorial’s database of victims of unjust prosecution. “Shame on Memorial,” the first post began. (I asked Shneyer, by Facebook Messenger, how he had come across the names; he responded that he was “sick of the whole Memorial sewer.”) The next day, Russian state television reported on Shneyer’s supposed discovery under the headline “Memorial’s Fascists.” Memorial removed the names from the database. Zhemkova explained that they had come from a list of the unjustly prosecuted compiled by the authorities of the Komi region, which, in turn, was based on the card catalogue of local Gulag camps. On December 9th, Putin publicly answered a journalist’s question about Memorial. The Russian President said that he used to believe that Memorial was a humanitarian organization but had recently learned that it was defending Nazi collaborators as well as present-day terrorists and extremists. Two weeks later, a local court ordered that access to OVDInfo’s Web site be blocked in Russia, allegedly for defending extremists and terrorists. OVDInfo believes that the ruling stems from its reporting on the trials of Jehovah’s Witnesses and the pan-Islamist organization Hizb ut-Tahrir, both of which are banned in Russia. At the court hearings, one of the prosecutors accused Memorial Human Rights Center of defending extremists and “the most radical of protesters,” while another accused Memorial Research Center of including tens of thousands of Nazi collaborators in its database.
 
The prosecution’s key message would sound familiar to Americans who have been following the backlash against the 1619 Project. “Why, instead of feeling proud of our country, which emerged victorious from a frightful war and liberated the world of fascism, are we supposed to feel shame, to repent for our past, which is presented as relentlessly dark?” the prosecutor Alexei Zhafyarov asked. “It’s probably because someone is paying for it. And that’s the true reason behind Memorial’s evident reluctance to admit that it’s a foreign agent.”
 
 
“It is clear that Memorial is using the topic of political repressions of the twentieth century to create the false image of the U.S.S.R. as a terrorist country,” Zhafyarov said. Now he was getting to the substance of the conflict between the Russian state and Memorial. From its beginning, more than three decades ago, Memorial has used the term “state terror” to refer to the crimes it has documented. The more common and palatable term used in Russia is “political repression,” a phrase that is not only milder but also amorphous. It makes the deaths and arrests of millions sound like something akin to a natural disaster or perhaps a pandemic—a tragedy beyond human control. But Memorial, Zhemkova said, has always asked, “How did it happen that state structures, paid for by the people, came to kill the people? This is a relevant question today.”
 
Putin’s government may prefer that the history of Soviet terror not be remembered at all, but, thanks in large part to the work Memorial has done, this is not an option. So the government is waging a battle over who controls this history. In recent years, the state has unveiled a monument to the victims of the Gulag, in central Moscow, and opened a modest museum of the Gulag, on an out-of-the-way street in the city. Although these projects lack the texture and complexity of Memorial’s work, they are positive developments, Zhemkova said. “These are reference points for the state’s memory work,” she said. “Civil society cannot do its own memory work without the state.” But the Russian state would apparently prefer to do the memory work without civil society.



 
“We just don’t fit in today’s landscape,” Alexander Cherkasov, the board chairman of Memorial Human Rights Center, said. The Kremlin aims to establish control everywhere. It even has its own organizations that claim to be independent of the government and to defend human rights. “So they look at organizations like ours and think, If they don’t serve us, whom do they serve? If they are not our agents, they must be someone else’s agents.” As a student of twentieth-century dictatorships, Cherkasov said, he knows that structures created by tyrants quickly take on lives of their own and start destroying, because that’s what they are designed to do.
 
When Memorial went to court, its leaders and its lawyers knew that they’d lose. Still, for two days, in two different courts, they made their case. Speaking on December 29th, the defense attorney Ilya Novikov said, “People ask me why I agreed to work on this case, knowing that it’s hopeless…. This ship is going down with its flag flying high.”
 
Outside the courthouse, a crowd of several dozen supporters, journalists, and Memorial staff waited in the bracing cold, stomping their feet on the snow to keep warm. Memorial staff members waited with flowers—red and white roses for each member of their legal team. Each of the lawyers spoke briefly on the steps of the courthouse. Attorney Grigory Vaypan, the last to speak, compared the decision to Soviet political prosecutions. “There is no doubt that sooner or later—I hope sooner rather than later—this decision too will be deemed unjust and illegal.” The crowd applauded. Behind me, one of a small group of teen-agers said, “We will live that long.” “We will live that long,” his friends echoed. “Now could we please go someplace warm?”
 
It’s not clear what happens to Memorial next. The organizations will appeal the decisions. They will probably lose the appeal and face the requirement to shut down sometime in the spring. At that point, they will be in uncharted territory. The archives may be saved and stored elsewhere, but, Zhemkova said, “an archive is only alive as long as it’s used.” No one knows what can or will happen to a building owned by an organization that the state has ordered closed.
 
Within hours of the second ruling, the European Court of Human Rights ordered a stay of the decisions to shut down Memorial. Although Russia is obligated by treaty to observe the E.C.H.R. decisions, its actual record is spotty. Cherkasov, however, was optimistic. “It’s like an ambulance that arrived just as we were losing the patient,” he said. “It turns out there is life after death, and it’s interesting.”
 
That night, Memorial was scheduled to have its annual New Year’s party. The staff rallied and decorated the large, dramatic space designed for lectures and film screenings. (The last screening, in October, was interrupted when a mob of unidentified thugs stormed the place.) All day, people had been coming to bring presents. A baker sent over sixty fruitcakes for staff members. A man came in with a giant package. “We found his grandfather in the archives years ago,” Scherbakova told me, “and he has brought presents every year since.”
 
Zhemkova and several others gave toasts, straining to find notes of happiness amid grief. “As often happens, tragic days are also days of unity, love, new friendships, and laughter,” Maria Eismont, one of the defense attorneys, said. “The last thing we should be doing now is cry, because this is the state’s main goal—to make us all sad and separate from one another.”




 
The crowd honored people who had suffered for trying to defend Memorial. Aleksei Belenkin, who was arrested for holding up a sign in front of the courthouse during a preliminary hearing, was recently released from jail, after serving twenty-five days. A young man who was arrested for the same thing on December 28th had faced a court on the 29th and was sentenced to only a fine—practically a New Year’s present from the Russian state. The man’s sign had said, “We will live forever,” which is a quote from a song by popular alt-rock singer Vasya Oblomovl. The music video that Oblomov had made for Memorial now played on the screen: photos of victims of Stalinist terror, engulfed in fire, one after another reduced to ashes. “We will live forever” was the refrain. One of the lawyers who had represented Memorial in court that morning, Tatyana Glushkova, looked at the screen with tears in her eyes and sang along.
 
The Russian Memory Project That Became an Enemy of the State. By Masha Gessen. The New Yorker, January 6, 2022. 






The closure of Memorial, one of the oldest civil rights groups in Russia, caused an outcry in the country and around the world. It had been prominent in uncovering the crimes of the Stalinist regime and remembering the victims of the Gulag. But the authorities accused the organisation of trying to undermine the state order.
 
Here, BBC Russian looks at what made Memorial so important.
 

For over 30 years, Memorial worked on uncovering the fates of the victims of Soviet political repressions. It also exposed human rights abuses in present-day Russia.
 
Its work never sat comfortably with the authorities. It was initially cautioned in 2006, and in 2014 it was added to the list of "foreign agents" - a roster of organisations and individuals the government claims receive funding from abroad.
 
The label is a poignant reminder of the 1930s mass repressions in the USSR (Union of Soviet Socialist Republics). Then, many victims were wrongfully accused of being foreign agents, traitors and enemies of the people.
 
It is ironic that Memorial, an organisation finding out what happened to those accused of being foreign agents nearly a century ago, ended up with the same label.
 
A pretext for closing the group was its failure to mark some of its social media posts with a "foreign agent" disclaimer, which it is legally required to do.
 
Memorial's lawyer Tatyana Glushkova stresses the group marked most of its posts and online pages as required and paid fines when it failed to do so.
 
The group and its supporters say the accusation was just a formal excuse to close down an organisation voicing uncomfortable truths.
 
Sakharov's legacy
 
Memorial was set up in 1987 - at the time of reforms introduced by Mikhail Gorbachev's Perestroika - and initially led by Andrei Sakharov, a famous Soviet dissident scientist and Nobel Peace Prize laureate.
 
Sakharov and those in his circle wanted to focus on uncovering the true scale of the repression which took place under Josef Stalin - Soviet leader between 1929 and 1953. During this period tens of millions of people are believed to have perished in the Gulag forced labour camps.
 
In 1990, a Memorial team travelled to the Solovky camp in the north of Russia - formerly one of the most notorious in the Gulag. They brought back a memorial stone to be placed in central Moscow.



 
The Solovetsky stone now sits in the Lubyanka square, opposite the imposing building of the Russian security service, the FSB, (formerly NKVD and later the KGB). It is meant to serve as a reminder of Russia's grim history.
 
Memorial also investigated more recent human rights abuses in Russia and other post-Soviet countries. A centre for human rights was created as a separate arm of the organisation in 1991. It has been providing legal and other assistance to those considered to be political prisoners and their families.
 
Yan Rachinskiy, the chairman of Memorial, says it's ironic that the organisation is being liquidated in the year of Andrei Sakharov's centenary.
 
What was the Gulag?
 
A state network of prison camps in the Soviet Union, the name Gulag derives from a Russian acronym for Glavnoye Upravleniye Lagerei, or chief administration of camps.
 
Initially set up under the first Soviet leader Vladimir Lenin, it grew under Josef Stalin before being abolished by Nikita Khrushchev, Stalin's successor, in 1960.
 
Alexander Solzhenitsyn's book The Gulag Archipelago shone a light on life inside the Soviet prison system. It estimated that around 50 million people had gone through the labour camps between 1918 and 1956.
 
Underground copies of the book by the former political prisoner and Nobel prize winner were disseminated in the USSR from the late 1960s onwards.





 
 
Memorial, my great-grandfather and I
 
Sasha Lavut, 15, is one of the youngest Memorial volunteers. He started two years ago, handing out flyers and candles in the street at the annual commemoration for victims of the Soviet repressions. Later he began to look after the group's Tik Tok account and other social media platforms.
 
Sasha is named after his great grandfather, Alexander Lavut, a former political prisoner and one of the editors of A chronicle of Current Events, a prominent Soviet underground publication, which detailed human rights abuses in the USSR in the 1970s and 1980s.
 
Alexander spent seven years in prison and then in exile for his activism, before joining Memorial.
 
"If we haven't achieved what he was fighting for - respect for human rights in Russia - then we have to keep going with what was started under far more difficult circumstances," says his great grandson. "I see Memorial as a part of my great grandfather and therefore a part of me."
 
'The best job I ever had'
 
Roman Petrishchev, 29, who had dreamed of working in a human rights group since university, joined Memorial in 2020 as a member of staff and calls it "a dream job".
 
He was distraught to learn the organisation would have to close.
 
His colleague Natasha Sekretareva, also 29, has been at Memorial since February and feels the same: "It's the best job I've ever had, with the best people. I have finally found my community."
 
Both Roman and Natasha work for the human rights arm of the organisation, which means that they don't research past repressions but help those it describes as Russia's current political prisoners.
 
Natasha looks after the cases Memorial takes to the European Court of Human Rights.
 
Patriotic narrative
 
Amnesty International's Marie Struthers described the decision to shut down Memorial as "a grave insult to victims of the Gulag".
 
"Memorial was created at the time of Perestroika when it seemed that the Soviet Union would never return, the arrests would never return," Zoya Svetova, a human rights activist and publicist, told BBC Russian. "But now there is a feeling that all these things might come back into our life."
 
History and nostalgia play a key part in Vladimir Putin's presidency. In December he lamented the collapse of the Soviet Union and the demise of what he described as "historical Russia".
 
"What had been built up over 1,000 years was largely lost," he said.
 
Russia's role in World War Two has been recently included in the country's constitution and "spreading falsehoods about the activities of the USSR" in the war can be punished with fines or even imprisonment.
 
Yet, repressions of the Soviet era, while not openly condoned, have not been officially examined.
 
Memorial's supporters say that the organisation has been uncovering parts of Russian history which current authorities don't want exposed as they don't fit into the patriotic narrative.
 
"Those who have studied the past of their families and have seen the Soviet archives, are likely to continue to be resistant to the myths of the 'lost Soviet paradise'," says lawyer Daniil Petrov.
 
He believes the work of Memorial has provided "an inoculation against propaganda".
 
Olga is one of those who came to support Memorial during the final court hearing and was heartbroken to find out that it would have to close.
 
"My grandfather was executed in 1937. I was never able to find out exactly what he was accused of. Memorial would have been the only place which could have helped me. Now that hope is gone."
 
Memorial: Russia’s civil rights group uncovering an uncomfortable past. BBC, January 3, 2022. 







The Solovetsky Islands in northern Russia’s White Sea have played a unique role in the country’s history. Almost 600 years ago its fortified monastery was founded and quickly became a stronghold of the Russian Orthodox Church. Following the Bolshevik victory after the 1917 revolution, the monastery was closed down and many of its buildings were turned into a forced labour camp, a prototype of Stalin’s Gulag system. More than one million prisoners died in this camp, said by historians to have the hardest regime of all.
 
Twenty nine years ago I made the first of several visits to the Solovetsky Islands to witness the re-opening of the monastery. The walk through the dark deserted rooms, many still festooned with shackles, sent shivers down my spine, even though it was peak summer and the venomous mosquitoes, whose bites literally killed tethered and naked prisoners all those years before, were using my follically-challenged head as a landing strip. In winter the temperatures hover around -20 degrees C, (the lowest recorded is -36 degrees C). Solovetsky prisoners who weren’t bitten to death in the summer, froze to death in winter.
 
With so much suffering and death in the gulags, it’s no wonder that those Russians who wanted to keep the memory of the victims alive, chose to transport a huge granite boulder from the Solovetsky islands to Moscow, where it is set in the middle of Lubyanka Square, opposite the infamous KGB (now FSB) building. The Solovetsky stone was one of the first and perhaps the most important monument of its kind in the former Soviet Union. The inscription at the foot of the pedestal reads: “This stone is delivered by the ‘Memorial’ members from the Solovetsky Camp and established in memory of the victims of the totalitarian regime”. Some wanted to use the word “Stalinist”, as the dictator was responsible directly or indirectly for the deaths of some 20 million victims.



 
Memorial is Russia’s oldest civil rights group and was established in the late 1980s by dissidents, including the famous physicist Andrei Sakharov. It has spent decades cataloguing atrocities committed in the Soviet Union, building up a huge archive of Soviet-era crimes and campaigning tirelessly for human rights in Russia. This activity has so annoyed President Putin that two weeks ago, prosecutors were instructed to ask the Kremlin-controlled courts to dissolve Memorial for allegedly violating Russia’s controversial law on “foreign agents”. This comes in a year that has seen an unprecedented crackdown on Putin’s opponents, including the jailing of chief Kremlin critic Alexei Navalny and the banning of his organisation as “foreign agents”.
 
Russia’s “foreign agent” law is Putin’s “catch-all” law designed to curtail any criticism of the Kremlin. It was introduced in July 2012 to cover “any direct or indirect interference in our internal affairs, any form of pressure on Russia”, according to the speech made by Putin to the FSB in 2013. This means that any opposition group giving Vladimir Putin a sleepless night is slapped with a “foreign-agent” order by the courts, which makes the problem go away; job done. Laden with Soviet-era connotations of treachery and espionage, the “foreign-agent” label has been used against a wide range of rights-groups and independent media in recent years.
 
But why is President Putin so paranoid about Memorial?
Putin wants to control the historical narrative in Russia, which is perhaps why his boyhood contemporary from Leningrad, Sergei Naryshkin, is not only head of Russia’s Foreign Intelligence Service, but also the head of the Russian Historical Society. The Kremlin aims to legitimise its authoritarian practices by imbuing the power of the state with an almost sacred quality. Even personal memories must be interpreted to fit a prearranged discourse, giving the state full control of Russian history.
 
Take for example the infamous Katyn massacre, when in 1940 some 22,000 Polish officers and intellectuals were executed by the Soviet secret police. Until 1990, the Soviet Union claimed that it was the Nazis who carried out the butchery, but in that year, Boris Yeltsin released documents showing that it was indeed carried out as directed by Joseph Stalin. Articles on a state-run news agency website are now rehashing the falsified Stalinist version of the event, once again suggesting that the Poles were massacred by the Germans.
 
Putin’s regime has not openly exonerated Joseph Stalin of his crimes, but neither has it opposed the creeping rehabilitation of Stalin by many. The clear plan is to gradually remove from the public gaze any reference to the mass murders carried out by the person whom many at the time considered powerful but deranged, and focus on the war hero—Stalin, the strongman who heroically saved the nation. And it’s working. In just one year, according to the latest polling by the Levada Centre, the public’s “respect” for Stalin increased from 29% to 41%. The number of those who believe that Stalin played a positive role in the country has grown consistently to 70% in 2019, while only 19% of respondents had a negative opinion.
 
Vladimir Putin has thrived on his image of a strong leader. People remember the disastrous period following the fall of the Soviet Union 30 years ago; Boris Yeltsin appeared weak and the living standards fell dramatically as his regime pursued a post-communist failed economic “shock treatment”. As Russian friends said to me in Moscow while their world collapsed: “plenty of shock, but no treatment”. The perception quickly arose that only a strong leader could solve Russia’s problems. A poll last year underpinned this view when 45% of respondents even supported the idea of the concentration of power in the hands of a single person. Many Russians have set aside the terror of the Stalin period, personifying him as the model of order and Vladimir Putin has built on this image to create mutually reinforcing popularity ratings. When Putin behaves in a more authoritarian manner, Stalin becomes more popular. A more popular Stalin elevates the popularity of Putin, or so the Kremlin’s theory goes. Any organisation or person who interrupts this “virtuous cycle”, such as Memorial, must be removed.




 
Over the past decade, Memorial has survived Russia’s reactionary turn under Vladimir Putin, continuing to popularise its research into the Stalin-era atrocities as it built a database of more than 3 million of his victims. The passive measures against Memorial by the Putin regime, such as blocking primary documents from the Stalin era, have had limited success and they now appear to be turning to the nuclear option of destroying Memorial itself. “We were enthusiasts who wanted to know more about history, tell people about their history”, said historian and researcher at Memorial, Nikita Petrov. “When Russia chose to take a democratic, legal path forward, I couldn’t in my darkest dreams have imagined that everything would eventually start going into reverse. Probably I was naive then.”

Another historian, Yuri Dmitriev, who had dedicated himself to documenting Stalin’s 1937-38 Great Terror by unearthing mass graves and chronicling state repression in Russia’s north-western Karelia region, was found guilty of paedophilia last year and sentenced to a 13-year jail term in a high security penal colony. “Nonsense” said his supporters, “the outrageous charges were fabricated simply to punish him for his work with Memorial”.
 
UN officials, the Council of Europe, international rights groups and Western governments have all warned against Memorial being disbanded. Russia’s two surviving Nobel Peace Prize winners, the last Soviet President Mikhail Gorbachev, and Novaya Gazeta newspaper editor, Dmitry Muratov, have urged prosecutors to drop their claims. The two said in a joint statement that Memorial was aimed not only at preserving the memory of Soviet-era repression, but at “preventing this from happening now and in the future”.
 
Many Russians would say that under Vladimir Putin, it already has.
 
Vladimir Putin is whitewashing Russia’s dark past. By John Dobson. The Sunday Guardian, December 11, 2021.
 



















17/09/2021

Julius Margolin's Memoir of the Gulag

 



I had planned to travel to the Soviet Union long before the start of World War II.
 
At the time, I was living in Łódź, Poland, and interest in the Soviet Union was considerable in that country. Indeed, interest in the communist country was different in Paris and New York from that in Poland, where people remembered 150 years of tsarist occupation and the war of 1920; moreover, the two countries had a common border and Russia had always been both a real threat and a nearby temptation. The Communist Party was illegal in Poland. There were no grounds for it in an agrarian, Catholic country with weakly developed industry and a negligible proletariat.
 
But about ten to fifteen percent of Jewish youth were under the sway of communism. God knows what communism meant to the miserable dreamers of the Polish ghetto. In the 1930s, the Pamphlets of Karl Radek and Historical Materialism of Bukharin were sold from carts on the streets of Łódź. On the day of Lenin’s death in January, the anniversary of the three “Ls,” (the three communist leaders, Lenin, Liebknecht, and Luxemburg) a red flag appeared on the telegraph wires, and Jewish youth broke the glass windows in Jewish-owned shops on Piotrkowska Street. The radical intelligentsia read aloud Broniewski’s poems about “the furnaces of Magnitogorsk.” In Warsaw theaters, Kirsanov’s Granada was recited to loud applause.
 
Tourists traveled the routes of the Soviet travel bureau Intourist to become familiar with the great country of the Revolution. Many returned after a week’s stay in Moscow with a box of Soviet chocolate and pleasant memories. A two-week tour enabled one to visit Ukraine. The resorts of the Caucasus and Central Asia were open to those who could afford a three-to four-week tour. Thus, André Gide visited Gori, Stalin’s birthplace, and Sieburg, a German journalist who traveled frequently to the Soviet Union and published his impressions from there, visited the Red Arctic. Everyone who could write conveyed his own impressions about the Soviet Union.
 
In the years of my Soviet imprisonment, I recalled that literature. It included some well-crafted reportage, full of subtle observations, wit, and brilliance. As a whole, however, all this literature was childish prattle. Neither the skeptics nor the enthusiasts had any understanding of the Soviet Union; they did not have the right to write on a subject about which they knew so little. Now the absurd and tragic disparity between this “tourist” literature and Soviet reality is evident to hundreds of thousands of people like me who wound up deep in the Soviet hinterland during the war years.
 
In addition to institutionalized tourist visits, during the years of Polish independence, there was another sort of travel about which the newspapers were silent. At all times, illegal renegades were crossing the border, people who did not want to remain in capitalist Poland and sought the promised land, “the homeland of all workers,” in search of justice and freedom. We do not know the fate of these people. Why didn’t we hear from any of them? They were not famous writers or delegates from America. When they disappeared like a stone in water, no one took an interest in them. They were insignificant people, anonymous, sawdust, attracted to the lodestone of a dream about a better world. It would have been, however, most worthwhile to question them. Their truthful and nonliterary report would have said much more than volumes of official propaganda. Many of them are living in the Soviet Union, and it is a shame that they are unable to tell us about themselves.
 
In the city of Biała-Podlaska, a Jew had a stall where he sold soda water. His children became rebels: they did not pray to God and did not want to hear about Polish kindness or distant Palestine. When the younger son grew up and became convinced that there was little hope of a revolution in Biała-Podlaska, he arranged with the peasants on the border to take him to the Soviet side. That was in 1931. I met him eleven years later in a Soviet camp, in the great and populous country of the zek [Russian abbreviation z/k for the word “convict,” zakliuchennyi], and I heard his story, which was similar to thousands of others.
 
The country of the zek does not appear on a Soviet map nor is it in any atlas. It is the sole country in the world where there are no disputes about the Soviet Union, no delusions, and no illusions.
 
Melman, the owner of his own engineering firm, lived in the city of Lublin. If his relatives are still alive, here is a report on one who disappeared without a trace. Engineer Melman was an independent and stubborn person. He could not stand the Polish regime, and he crossed the border with a group of “dissatisfied” people. They were sent directly from the border post to prison and from there to a labor camp, where I met him. At that time, after several years of incarceration, he was an unusually taciturn person, broad-shouldered, with a darkened face and gloomy mien. I think by that time he no longer had any convictions. His goal was not to die in a camp, but he did not succeed. He died of an intestinal obstruction in the spring of 1944 in the Kruglitsa corrective labor camp in the Arkhangelsk region. Someone gave him two extra meal tickets and his body, which was unaccustomed to normal food, did not hold up.
 
The year 1937 was fatal for “illegal” tourists. That was the year of the great purge in the Soviet Union. Among the millions dispatched to camps were those who had arrived from abroad to reside in the Soviet Union. It made no difference whether they had arrived legally or illegally.
 
I remember a young nurse in a camp infirmary.
 
“Why were you arrested, nurse?” “My papa came from Latvia.” “How old were you when you arrived?” “Eight.” This is not a conversation of two crazy people. In the Soviet Union, everyone understood this exchange without explanations.
 
I did not arrive in Russia via Intourist and did not cross the Polish border in the dark of night; I was a tourist of a third, special sort. I did not need to travel to Russia—it came to me. The route was a special one that we did not hear about from Intourist. I did not observe Russia from the window of the Metropol Hotel or from the window of a restaurant car on a train. I saw it through the barred window of a prison car, from inside the barbed wire of camps, and I covered hundreds of kilometers on foot when the cursing guards goaded the crowd of prisoners in stages through the forests and the impoverished kolkhozes (Soviet collective farms) of the north; I crossed the Urals twice—in a cattle car and on the third bunk of a rough train car, where the presence of foreign correspondents is not permitted; I lived in the Siberian backwoods, like everyone else went to work, and carried in my pocket the document of which Mayakovsky was so proud: a Soviet passport good for five years. [Margolin was in error: The poet Vladimir Mayakovsky wrote about a Soviet passport for travel abroad, to which ordinary Soviet citizens were not entitled. Margolin, who was not a citizen of the USSR, had only a residence permit.] I do not have this document any longer, which is why I am able to write things about the Soviet Union that our wise men did not dream of and about which people with Soviet passports do not write.




 
People who sympathize with the Soviet system assume that my itinerary was infelicitously chosen and diverted me from famous Soviet routes. I was not in the battle for Stalingrad; I did not take Berlin. Had I been there, perhaps I would have written differently? Perhaps. I did not choose my route; the Soviet regime decreed it.
 
The world knows everything about Stalingrad but nothing about the camps. Where is the truth of Russia, at the Victory Parade on Red Square or in the country of the zek, which does not exist in the atlas? Evidently, we must take these things together in their entirety and interconnection. I have no illusions; I saw underground Russia. I saw it. Let those who pin their hopes on the country of the Soviets take this “material,” too, into consideration and harmonize it with their conscience as best they can.
 
Excerpt from Journey Into the Land of the Zeks and Back by Julius Margolin. Oxford University Press. 2020.
 
Doing Time in the Dark Underbelly of Soviet Russia. By Juliius Margolin. LitHub, October 13, 2020.



We speak of memory, but memory is empty without witness. It is too much to expect that all who suffer speak. Yet without witness, memory devolves into propaganda that serves the moment. Julius Margolin asks whether the real Russia is the one that celebrates victory over Nazi Germany on Red Square, or the one that exists in the uncharted universe of concentration camps that he calls “the land of the zek.” He wrote in 1946 and 1947, right after five years of Soviet penal servitude; the question is still pertinent in the Russia of the 21st century. Margolin was himself a “zek,” a convict, who survived incarceration in the largest concentration camp system during its most murderous period.
 
We call the Soviet camps the Gulag, after the title of Alexander Solzhenitsyn’s much later book, published in 1973. Had Margolin’s book been published when he wrote it, “zek” and “land of the zek” would be the terms we use now. This first complete collection of Margolin’s texts about the camps, published as a whole in English translation, arrives at a time when we know a great deal about them. When documents became available after the end of the USSR in 1991, historians sought to balance the experiences of the prisoners with those of the guards, the camp directors, the politburo, Stalin himself. We know certain things that Margolin did not: the locations of most of the camps, the numbers of registered prisoners and deaths, the names of those who persecuted them. Yet without the voices of the witnesses, even such knowledge is not enough. If memory is challenged by witness, history is enriched by it.
 
Only a very few memoirs of concentration camps, and only a scarce handful of memoirs of the Gulag, give a sense of what it was like on the inside. Margolin gives a reason: to become a zek was to lose the points of reference that would make the experience intelligible to others: “No one retains his original form. Observation is difficult because the observer himself is deformed. He, too, is abnormal.” In this sense the title of this book is perfectly chosen. Margolin recounts the five years between his deportation from Soviet-occupied Poland in 1940 and his return to postwar Poland in 1946 and then his subsequent departure for Palestine via France. It is a mark of his honesty that he records his own decline; it is a mark of his recovery that he was able to write this book. This literary and philosophical memoir is not simply an unmatched historical record; it is also a deep moral judgement. Tens of millions of people passed through the Gulag; only a few were able to write searching and reliable books about it. This one is perhaps the best.
 
Margolin was a philosopher, which made him a special witness. Born the son of a doctor in the predominantly Jewish town of Pinsk in what was then the western Russian Empire, he studied for a while in revolutionary Russia and then completed a doctorate in philosophy in Berlin. He called himself a Polish Jew and spent most of the 1930s in Poland, mainly in Łódź. In 1936 he and his family moved from Poland to Palestine. He was in Poland settling some necessary business when Germany invaded on 1 September 1939. Like about a quarter million Jews in western Poland, he fled eastward before the Germans. The Soviet Union invaded Poland from the east on 17 September. Like many of those Jews, Margolin tried to find a way out. When he failed, he returned to his parents in Pinsk, where he lived through the annexation of eastern Poland and the imposition of the Soviet system.
 
Margolin defines himself as a European and as a “man of the West.” He was forty years old when he entered his first concentration camp, old enough to have seen something of the world and to start a family, but young enough to react with flexibility. He had a strong sense of decency and normality: human rights and truth were basic concepts. He had the vocabulary and concepts of a philosopher with a strong interest in literature: he never lacked for words or concepts in an environment that beggared description. He was a native speaker of Russian, the language of the camps, but also a native speaker of Polish and Yiddish, the languages of the prisoners with whom he was sentenced.
 
As Margolin saw matters from Łódź or Pinsk in late 1939 and early 1940, the Nazis and the Soviets had together destroyed Europe. The Molotov-Ribbentrop pact of August 1939,and the joint German-Soviet invasion of Poland that followed, was the end of the life he thought he was leading. Poland, from which he had emigrated but for which he had sympathy, was destroyed by its powerful neighbors. In Pinsk Margolin watched as local resources, grain and meat, were directed by Soviet power to the Nazi ally, even as Germany invaded western Europe. Both Nazi Germany and the Soviet Union declared that the Polish state did not exist; this created a basic problem of access to law and protection for tens of millions of people who were subject not to a conventional occupation but to annexation and colonization. In Margolin’s case, he was sentenced to five years of hard labor in a camp for having the wrong papers.
 
His choices were constrained by the joint action of Nazi and Soviet power. Jews could flee Germans, but would find themselves in territory that would become Soviet. Margolin is a keen observer of what happened in eastern Poland under Soviet rule: the deportation of elites, the subjugation of the economy, the closing of all independent organizations. Many Jews wanted to go back: “as late as spring 1940, Jews preferred the ghetto to the Soviet equality of rights.” Many Jews did in fact return. Those like Margolin who stayed were expected to take Soviet citizenship. Jews who did not were deported to special settlements in Soviet Kazakhstan and Siberia in June 1940. A few weeks after that, Margolin was sent to a camp in the Russian far north to fell trees.
 
During Margolin’s first year as a zek, the Soviet Union and Nazi Germany were allies. His forced labor served an economy that supplied the Wehrmacht. We might be tempted to think of this as ironic; for Margolin it was simply the end of his world: “Both sides were inhuman reflections of everything we held dear and sacred.” There was nothing surprising, for him, in “Russia’s alliance with Nazi Germany.” A Jew in Soviet confinement, he had to endure pro-Nazi propaganda: “The rare Soviet newspapers that landed in the camp were full of pro-German publicity.” The Soviet press was reprinting the speeches of Nazi dignitaries. “In line with Hitler’s successes,” Margolin recalls, “antisemitism increased in the camp.” Although he was a Polish Jew, and well aware of Polish antisemitism, no one called him a kike until he was in a Soviet camp.
 
Margolin knew Germany well but never saw a Nazi camp; he left the country in 1929, four years before Hitler came to power. The comparisons were, however, unavoidable. A young German Jew who feared Nazi terror found his nightmares realized in a Soviet camp. Jews who had been in Dachau said that Soviet servitude was worse. Margolin also noticed that young fascists with whom he was imprisoned admired the camp structure. They agreed with its basic organizing principle: the strong should survive, the weak perish.
 
Margolin and his fellow inmates were evacuated eastwards from the camp on Lake Onega when Nazi Germany invaded the Soviet Union on 22 June 1941. Some four million people were in Soviet camps when Hitler betrayed Stalin and Nazi Germany invaded its ally. In the next two years some 2.5 million more Soviet citizens were sentenced to the camps. Between 1941 and 1943, chaotic transports and drastic shortages made a camp sentence even more dangerous than before. About half a million deaths were officially registered in the camps in those years; the true figure is likely far higher.
 
Margolin survived these conditions, observed them, chronicled them, and analyzed them with unparalleled clarity and insight. In extraordinary descriptions, we learn about what he called “the fatal year 1942” when around him “zeks were falling like grass.” He and his fellow prisoners talked about which kinds of grass and which kinds of bark could be eaten. With great precision and without pathos he describes, for example, digging in a canal downstream from an outhouse looking for edible material left over from swill for pigs.
 
Margolin’s great subject was dehumanization: the reduction of zeks in their own minds to hungry beasts, and in the minds of their bosses to laboring machines. Everyone was hungry all the time. Food was rationed so that the more productive got more than the less: “The means of coercion was hunger.” A prisoner can be brought “to a bestial condition where the moment of satiety becomes the culminating point of every day, the sole stimulus of his actions.”



 
To be treated only as an instrument of labor destroyed a sense of self-worth. “Only a free person,” Margolin wrote, “knows the joy of free labor, and for him this labor is meaningful because it serves a goal that he chooses and in which he believes.” It is physically difficult to fell trees all day in a north Russian forest, as Margolin did in his first labor assignment. Yet he notices the spiritual costs as well: “The surest way to make a person ludicrous and contemptible is to force him systematically to do work that he is incapable of doing, in the company of people who are superior to him in strength and skill.” People are reduced to the quantity of labor they perform: “I myself was not worth anything. My right to life was measured by the percentage of the work norms that I fulfilled.”
 
The sheer pointlessness was an element of the suffering. Margolin labored poorly, punished for actions that he could not regard as a crime, sentenced by a state of which he was not a citizen, serving a regime he abhorred. After the war, Margolin read Jean-Paul Sartre and laughed at Sartre’s idea that alienation was something experienced by bourgeois French people. He saw Sartre’s complaint about the absence of absolute meaning in existence as a temptation to seek it in politics, in a system such as communism. As a prediction of Sartre’s politics, this was correct. Margolin actually experienced something very much like a pure alienation and wrote about it with a skill that should have been humbling to those who wrote about what they did not know.
 
Margolin is a chronicler not only of the cruelty and suffering of others but also of the disappearance of the self. In his prose the physical and institutional structure of the camp figures as a threat not just to life but to any sense of what living might mean. Throughout the book, for example, he returns to his constant difficulty in keeping clothed. These passages concern the extreme cold—and basic dignity: “The moment arrives when we no longer have anything of our own. The state dresses and undresses us as it pleases.” Poland is destroyed and Palestine is far away; he has no contact with the people who mattered to him before his sentence; “family ties are liquidated.” It pains him that his wife and son in Palestine do not know what has happened to him. The continuity of life itself is broken, the accumulation of moments, days, and memories that is the oxygen of our consciousness. Prisoners “gradually forgot about our past,” as the present became a matter of mechanical repetition and animal survival.
 
Margolin survived physically, thanks to his languages, his friendships with camp doctors, his canniness, and a good deal of luck. He almost died several times, and his gifts as a writer are perhaps most apparent in his recollections of those moments. Yet perhaps the central experience was not malady but dehumanization. He is saddest about the day when he first robbed from a fellow prisoner, the day when he first struck another man in the face. Even as Margolin gave way physically and spiritually to the system, he never lost his sense of human value. In circumstances where such behavior was understandable and even necessary for survival, he still remembers it as wrong, and as damaging to himself. The Polish philosopher Leszek Kołakowski said that when we choose the lesser evil we must remember that it is evil. This is a challenge in daily life; that Margolin could retain this level of ethical reflection in the camp is miraculous.




Margolin never lost his capacity to see his fellow zeks as human. He takes care to describe the particular conditions of his fellow Jews, who were the majority of his campmates at the beginning. He explains that Poles, with whom he shared a language and a country, were the group closest to Jews in the camp. Margolin befriends Ukrainians, with whom, as he recalls, Jews had an uneasy history. Ukrainians were sent to the Gulag in disproportionate numbers before, during, and after the war; in Margolin’s book they have a voice.
 
Margolin knew that he was an unusual witness. Concluding his book in 1947, at a time when the world did not know about the Gulag and did not want to learn, he writes, rather formally, that on “the basis of my five-year experience, I affirm that the Soviet government, utilizing specific territories and political conditions in its country, has created a subterranean hell, a kingdom of slaves behind barbed wire, inaccessible to world public opinion.” Margolin correctly anticipated that the very moral emptiness that he experienced would become an argument of the defenders of the Soviet regime. What he opposed was the total abandonment of ethics, the open nihilism and its attendant sadism: “Might is right; everyone lies; everyone is a scoundrel; fools must be taught a lesson.”
 
The defense of the Soviet system, before the war, during the war, after the war, and even today, was that the abandonment of humanity served some goal. What Margolin experienced as an emptiness could be seen from a distance as a stage in history. Hunger, dehumanization, and mass death in wastelands were necessary to reach a greater good. This is what Sartre, for example, believed, and similar defenses of the Gulag are mounted even now, in Russia and beyond. Margolin’s experience directly contradicts this wishful thinking: “What I saw in five years of my stay in the Soviet subterranean kingdom was an apparatus of murder and oppression acting blindly.” He turns the argument from determinism around: “The Soviet regime’s crime is not justified but, on the contrary, aggravated and accentuated if it turns out that there is no other way of reinforcing the power of those in the Kremlin than the monstrous camp system of contemporary slavery and millions of anonymous deaths.”
 
Margolin had no patience with relativism, or what we today call what-aboutism. It is no defense of Soviet mass killing to point out that the Nazis committed worse crimes. The Soviet camp system, he noted, was older, larger, and more durable than the Nazi one. It was wrong to “justify the Soviet camps by asserting that Auschwitz, Majdanek, and Treblinka were much worse.” As Margolin saw matters, the Nazis and the Soviets had together destroyed Europe in 1939. Neither side was right in the war that began in 1941,and so defending one by referring to the crimes of the other was a logical mistake. Margolin was himself physically trapped between the two systems. But human freedom, for him, was the ability to judge both on higher criteria, rather than on the terms their alliance or their clash seemed to force.
 
Margolin has a final word for those who would shrug their shoulders at the history of Soviet concentration camps in the belief that in so doing they are somehow serving progress. “The people who justify Soviet camps, who say ‘Let them sit in camps’ or ‘Perhaps this is not true’ or simply ‘What do we care?’ may consider themselves anti-fascists and wear a mask of rectitude. It is clear to me that these people are preparing a second edition of Hitler in the world.” If you lose your concern for the facts of history, you have lost your concern for humanity. If you choose evasion and propaganda, then the anti-fascists lose out to the fascists, the better evaders and the better propagandists. The act of truthfully recording human suffering, by contrast, is also the act of affirming human value. The dignity of recalling detail is also the dignity of passing judgement. As a matter of individual ethics and also as a matter of democratic pragmatism, no “trampling on human rights should remain anonymous.”
 
Witness undoes anonymity, and judgment girds an ideal. Margolin thought that democracy transcended a shallow quarrel between Right and Left. The Right was not bound to defend fascism, and the Left was not bound to defend the Soviet Union. And no one was bound to identify with Right or Left. The trap of us-and-them was dehumanizing. What humanized was an active moral concern for truth, access to the historical record, and the freedom to express what was learned. Although every democracy is flawed, as he recognized, the flaws can be seen as such. When the witness and judgment of individuals informs the discussion and choices of citizens, a democracy can be corrected and renewed.
 
Foreword  in  Journey Into the Land of the Zeks and Back: A Memoir of the Gulag by Julius Margolin.Oxford University Press, 2020.
 
A Zek Remembers Stalin’s Camps. By Timothy Snyder. Tablet, October 1, 2020.












Journey into the Land of the Zeks and Back: A Memoir of the Gulag by Julius Margolin.
 
The first full English translation of a masterful Gulag memoir that preceded Aleksandr Solzhenitsyn's The Gulag Archipelago by decades.
 
Panelists:
• Deborah Kaple, Princeton University (the author of Gulag Boss: A Soviet Memoir)
• Stefani Hoffman, Hebrew University (book translator) 
• Leona Toker, Hebrew University (the author of Return from the Archipelago: Narratives of Gulag Survivors)
Chair: Eli Lederhendler, Hebrew University.











Julius Margolin was a Polish Jew caught between the twin 1939 invasions of Poland by Nazi Germany and Soviet Russia. He spent the years 1940-1945 in Soviet labor camps, finally returning to his family in Palestine, in 1946. In her book Journey Into the Land of the Zeks and Back (Oxford UP, 2020), Israeli scholar Stefani Hoffman has provided the English-speaking world with its first full translation of Margolin’s story, which reiterates the importance of individual human dignity, no matter the circumstances.

 Aaron Weinacht  talks with Hoffman.

 New Books Network, November 12, 2020






Julius Margolin (1900-71), a philosopher-writer, after having barely survived five years in the Soviet gulag with other zeks (a Russian slang term from the abbreviation of the word zakliuchennyi, meaning “convict, a prison or forced labor camp inmate”), found himself stuck in Marseilles for three weeks in 1945, waiting for a ship to Palestine. He had two books by Jean-Paul Sartre with him, Nausea and Being and Nothingness.
 
Margolin’s time in the gulag profoundly influenced his experience of reading these two books. He remembers in Journey Into the Land of the Zeks and Back that Sartre’s “world was quite simply not the one in which I lived, and I resolutely refused to submit to Sartre’s ‘nonbeing.’” Later he asks, “How could [Sartre’s philosophy] help my friends whom I had left in Russia in the camp hell, and whom it would have been so easy for me to néantiser [turn into nothingness] according to Sartre’s prescription?”
 
In other words, Sartre had written of life in the West as an existential hell, but Margolin had lived in an actual hell, that of the Bolshevik concentration camp. He had left a wife and child behind in Palestine to seek work in his native Poland; unfortunately, he did so in September of 1939 and was swept up in the German invasion from the west and the subsequent Soviet invasion from the east. After attempts to get home ended in vain, he found himself on the Soviet side of Poland. Because he didn’t have a Soviet passport and the Soviets didn’t recognize his Polish one (because Poland no longer existed), he was rounded up with thousands of other Poles, a mix of Gentiles and Jews, and crammed into boxcars sent to the gulag in northwest Russia.
 
Margolin’s memoir of his five years there reminded me of Varlam Shalamov’s two books Kolyma Stories and Sketches of the Criminal World: Further Kolyma Stories, and of Solzhenitsyn’s three-volume work, The Gulag Archipelago. Margolin’s work is not as well-written as theirs: Shalamov was the equal of Hemingway, and Solzhenitsyn brings Tolstoy to mind. Yet Margolin’s lesser talent as a writer (though he is no less passionate) makes Margolin’s book more affecting, at times, as a record of the hell of the gulag.
 
But he wrote for a world that did not want to hear him. The West had been allied with the Soviet Union in the war, and many Jews in Palestine and elsewhere were still hopeful about the Soviet Union. Further, the world did not want to read more bad news. After the Allies had ripped out what Margolin calls the “thorn” in the body politic of Hitler’s concentration and extermination camps, few wanted to read of camps that were worse, in terms of population and duration, even if not dedicated to genocide.

But now we have the first English translation of the book, and in our current political climate it behooves people on both sides of the political aisle to read it. It reiterates what Shalamov and Solzhenitsyn describe: the severe malnutrition combined with absurd work quotas; the ravages of the urki, or criminals whom the camp commanders often allowed to run the camp interiors; the arbitrariness of the sentences prisoners received.

 Almost all of them (except the urki) were innocent of any offense; the Party had set quotas for how many people from each district should go to the gulag, and Russian prisoners of war were always given 10 years on principle. Margolin mentions a middle-aged man sent to the camps for three years because he had murdered his wife, and a younger man who, for sweeping a floor for German occupiers, was given 20 years.

 Where Margolin’s book differentiates itself from Shalamov and Solzhenitsyn is in the depths of one man’s experience. Shalamov shares his experience in a shattering series of stories, but one comes away with a kaleidoscopic view of the Far East gulag. Solzhenitsyn tells the epic story of the gulag as a whole: his personal story, but also the historical and political development of what he calls “our sewage disposal system.” Shalamov spent 17 years in the gulag, Solzhenitsyn 10; Margolin, there for five years, wrote a more concentrated and distilled work.




 Trained as a philosopher, he also makes occasional philosophical and psychological asides. In fact, he wrote several philosophical works in the camps, but they were destroyed by guards. In Chapter 32, “The Doctrine of Hate,” Margolin tells of how he wrote it and gives a précis of what he wrote. “That man,” Margolin writes, meaning Stalin, “hates, which means that some kind of inner weakness develops into hate, the result of some organic problem. Some kind of lack, defect, or unhappiness may remain within the bounds of his sense of self, but it may also spread to his social milieu and be transmitted to other people.”

 Hitler, Margolin says, must have felt himself to be “deeply hurt.” “Had he wanted the truth, he would have found a real cause, but the truth was too much for him to bear. He therefore began to search for external guilty parties.” He goes on to explain:

 “All haters are great unmaskers. Instead of a mask, however, they tear off live skin, the true nature, and they replace reality with a creation of their inflamed fantasy. Hatred starts with an imaginary unmasking and ends with real flaying, not in theory but in practice…. It is sufficient to compare the tirades of Mein Kampf with Lenin’s passionate polemics and his thunderous charges against capitalism to sense their psychological affinity. It is the language of hate, not of objective research.”

 We hope, Margolin concludes, to assuage our own suffering with our hate, and restore “mental equilibrium.” But this possibility is imaginary, and the result is “eternal mental anguish.”

 Hannah Arendt wrote in The Origins of Totalitarianism that “dwelling on the horrors” of the concentration camps, although not helpful in forming political programs, can help us determine if a political movement is prone to totalitarianism. Concentration camps sprang up as soon as both Lenin and Hitler came to power. Their present-day prototypes in the West are warnings.

 The left, when it strives for utopia, comes up with communism; the right with fascism. Both ultimately produce concentration camps where, as Arendt said, people are “superfluous.” Hell can be other people, as Sartre said, but as Margolin describes in his latter chapters, lovers know their temporary heaven. It is the ultimate irony that the two movements of the 20th century that tried to create heaven on earth—one of a future workers’ paradise, the other of a nostalgic hearkening back to a glorious nationalist past—ended up creating instead the hells of the concentration camps.

 Review: Never forget the suffering and injustice of the gulag. By Franklin Freeman.  America : The Jesuit Revue, April 22, 2021.

 


 

‘It was a gray mass of people in rags, lying motionless with bloodless, pale faces, cropped hair, with a shifty, gloomy look.’ Julius Margolin’s first encounter with Soviet prisoners takes place in August 1940 on the way to a labour camp in the north of Russia. Four years later, waiting at another transit point, he sees ‘semi-cripples, former, present and future invalids’, ‘bony shadows with hands and feet like sticks, in smelly tatters and dirty rags’. He has another year of horror ahead.
 
A Polish Jew stranded in the USSR at the beginning of the second world war, Margolin refused to take Soviet citizenship and as a result was sentenced to five years of forced labour. There followed a succession of prison camps with their inhumane conditions, everyday brutality, hunger and diseases. Margolin’s account of those years, first published in 1947, is as clear and detailed as it is chilling, his analysis of human behaviour under terror not blurred by what he had to live through.
 
‘I immediately ceased to be a human being,’ he says of his arrest. His abiding memory is of man being reduced ‘to a bestial condition, where the moment of satiety becomes the culminating point of every day, the sole stimulus of his actions’. That Margolin managed to survive, both physically and mentally, was partly down to luck — at one point a doctor gave him three months to live — and partly to his ability to adapt. For many inmates, however, hardship was but the first step to total dehumanisation, a loss of dignity more irreversible than physical demise. Deprivation paralysed their spirit, making them want ‘to fade into the common mass, to be as obedient as possible, an industrious instrument of another’s will’.
 
‘Every day the food ration is ready,’ former peasants say of their life in the camp. ‘At liberty I did not live better.’ Such testimonies demonstrate how far from reality the radiant future promised by the Soviets is for the majority of the population; but also, even more importantly, how little it takes for human beings to forget what makes them human, to stop noticing ‘the abnormality of the abnormal’. This motif runs through the book: ‘In camp, they say the words: man, culture, home, work, radio, dinner, cutlet, but not one of these words means what it normally signifies in freedom.’ In that, the camp is a replica of totalitarian society as a whole, one in which language has degenerated into empty propaganda.
 
When the war broke out, the choice for many of the Jews trapped in occupied territories was between a Nazi ghetto and a Soviet camp. Inevitable comparisons between the two lead Margolin to conclude that it is wrong to defend the Gulag as an antidote to Auschwitz. ‘The people who justify Soviet camps,’ he writes, ‘are preparing a second edition of Hitler in the world.’ The historian Timothy Snyder reiterates this view in his foreword, quoting the Polish philosopher Leszek Kołakowski, who said that ‘when we choose the lesser evil we must remember that it is evil’.
 
Margolin repeatedly turns to the West’s perception of the Soviet system, talking of ‘imagined communism’ and other illusions entertained by sympathisers of the USSR, labelling reports from enthusiastic visitors to the country as ‘childish prattle’. When Journey first appeared, the crimes of the Stalinist regime were relatively little known in the wider world; by now they have receded far enough into the past to be seen by some as a historical aberration. And yet totalitarianism remains a threat to this day. That is why documents like this book must be read and remembered.
 
The brutality of the Gulag was totally dehumanising. By  Anna Aslanyan. The Spectator, December 12, 2020.
 


People in the gas chambers knew, when they were dying, that the world had risen up against their executioners. People in the (Soviet) camps, however, did not have even this consolation.
 
These stark, shocking words were written by Julius Margolin over 70 years ago in Tel Aviv after a forced sojourn of five years in a camp in the Gulag Archipelago.
 
His account as “an accursed zek (prisoner)” and the daily struggle to survive in the permafrost is now being published for the first time in English this month.
 
Margolin’s memoir, Journey into the Land of the Zeks and Back, was not only one of the earliest accounts of the incarceration of millions by Stalin’s regime, but one which significantly also mentioned the suffering of Jews in the Gulag.
 
Born in Pinsk, Margolin was a follower of Jabotinsky and a writer on Zionism. He was the archetypal Polish Jewish intellectual who spoke many languages and completed his PhD in Germany.
 
In 1936, he emigrated to Palestine with his wife and son, but had to borrow £1,000 to qualify for a visa. In order to pay off this debt, he returned to Poland to manage a textile factory in Łódz. He was due to return to Tel Aviv on 3 September 1939 — the very day that war broke out between Nazi Germany and this country.
 
Two days before, Hitler had invaded Poland from the West. Two weeks afterwards, Stalin invaded Poland from the East. Poland ceased to exist — the outcome of the Molotov-Ribbentrop pact, the friendship treaty between Nazi Germany and Stalinist Russia.
 
A desperate Margolin tried to cross the border into Romania, but discovered that Jews were barred from entry. He returned to his aged mother’s home in Pinsk, which became a centre for gatherings of the Jewish intelligentsia.
 
In many towns, the entry of the Red Army was welcomed by the Jews as salvation from official discrimination. In Pinsk, Jewish youth demonstrated in the streets — carrying portraits of Pushkin and Stalin. Reality soon began to overwhelm such enthusiasm.
 
The NKVD (forerunner of the KGB) began the Sovietisation of Pinsk with the closure of newspapers, libraries and bookshops. The Jewish school of 700 pupils was closed down. The works of the Hebrew poets, Bialik and Tchernikovsky, were declared illegal. Yiddish replaced Hebrew as the language of educational instruction.
 
The phoney war ended with the invasion of Norway, the fall of France and the Battle of Britain in 1940. In Soviet-occupied Poland, Zionists and Bundists were arrested and deported in increasing numbers. It is estimated that between the outbreak of war in September 1939 and Hitler’s invasion of the USSR in June 1941, more than a quarter of a million people were arrested by the NKVD in eastern Poland. As Margolin comments: “They were doomed to fall into the meat grinder and to be reworked into a formless glob in the Soviet kitchen.’
 
Margolin regarded the Soviet Union as being in neither Europe nor Asia, but more a hybrid where arbitrary commands by indifferent apparatchiks could mean the difference between life and death.
 
Some Polish Jewish refugees could not cope with this environment and actually crossed back into Nazi-occupied Poland — much to the astonishment of the Germans. As one returnee put it: “With the Germans, there is the threat of physical death, but here it is moral death. With the Germans, you don’t have to lie or conceal your thoughts.”
 
Polish Jews were prevailed upon to take Soviet citizenship. Margolin refused because he knew that if he did so he would never be able to return to Tel Aviv. Margolin placed his hopes in receiving a visa for Palestine. He suspected that the British in Tel Aviv were blocking entry as a matter of policy.
 
Although he did eventually receive a visa extension because he possessed a permanent residence certificate, the NKVD still arrested him for violating passport regulations. His Polish passport was one of a country that now no longer existed. His documents were not recognised and instead he was imprisoned for many weeks, awaiting deportation.






 
All the prison inmates were covered in armies of lice. Margolin remarks: “Lice of all sizes and colours swarmed on the undershirts: chestnut, brown, black and transparent white lice, brunettes and blondes and powerful pregnant lice.”
 
Within weeks, he was one of 700 people, aboard “the Wandering Coffin”, a train pulling bolted boxcars to the Gulag.
 
In the camps, only the strong survived. In Margolin’s camp, the work of tree felling began at 5 am, at -30°C during the harsh winters. Margolin describes the bewilderment of Galician Chasidim from Złoczów and the proud aristocratic wives of Polish officers on arrival. The descent into “Dante’s Hell” included both Silesian coalminers and Jewish writers from Vienna. The “urki”, Russian camp criminals, preyed on the newcomers and stole their possessions with total impunity. Women who fell pregnant had their babies taken away after birth.
 
Everyone had to work. Fundamentalist Christians, “the little christs”, refused to work on a Sunday — and were shot.
 
There were four levels of food supplied. Those who did not fulfil the work norms were given 500g of bread and “a thin soup” in the morning and evening.
 
The bread ration rose to 700g for those who fulfilled the norm. The third level was those who passed the norm by 125 per cent and the top level those who surpassed it by 150 per cent. They received macaroni and peas — and “a goulash” of rotten horsemeat.
 
The prisoners of the first two levels simply did not survive through lack of food. The zeks were reduced to “hungry beasts” — labouring machines for their masters.
 
Margolin survived years in the camp because he was able to avoid the rigour of inhuman labour. His proficiency in language, friendship with doctors and plain luck saw him through. He was able to occasionally read books in the camp and regarded his sole weapon as “the power of the word”. Yet other prisoners now called him ‘Grandpa’ instead of ‘Dad’ as his hair had turned white — he was still in his forties.
 
Margolin writes that antisemitism was widespread and that all intellectuals were regarded as ‘Jews’. Religious Jews, he observed, possessed “great moral strength and fortitude” and yeshiva students seemed to fare much better than former members of the Komsomol (Young Communists).
 
News filtered into the camp sporadically. When Rudolf Hess flew to Scotland, the zeks believed that this was an attempt to forge a pact with Britain in which both countries would turn against the USSR.
 
After several false starts, Margolin was finally released from the camp into a year’s internal exile. His aim was to return to Poland and then travel home to his wife in Tel Aviv who had no idea of what had happened to him.
 
In Poland he came across starving German prisoners. “While remembering that my tortured mother lay in a mass grave in Pinsk, with a feeling of fastidious horror, I gave them bread.”
 
When Margolin had completed this book, he found it extremely difficult to find a publisher. No one wished to criticise the Soviet Union whose armed forces had helped to defeat Hitler. The imagery of the victory parade in Red Square was preferable to the knowledge of the parallel world of the Gulag. No European Communist wished to believe this “fake news” about the beloved Soviet motherland. Margolin regarded his book in the same light as Harriet Beecher Stowe’s Uncle Tom’s Cabin — it was a clarion call to condemn slavery and slave owners.
 
Margolin died a few weeks after the first show trial of Soviet Jews in Leningrad exactly 50 years ago this month. He lived long enough to bear witness therefore to the genesis of the great emigration movement which eventually brought one million Jews to the state of Israel.
 
The publication of his book finally in English brings his remarkable story to a new generation.
 
 
A journey to the Gulag and back: one survivor's account of Stalin's slave camps. By Colin Shindler. The Jewish Chronicle , December 4, 2020. 




If a writer’s message is unwelcome, it may not be heeded for many years. January 21 marks the 40th anniversary of the death of the Polish Jewish author Yuli Borisovich Margolin at age 70. Margolin — whose first name is also transliterated as Julius or Yuly, and was also known as Yehudah in Israel — should be as familiar a name as Solzhenitsyn for bearing witness to the Soviet gulag system. Yet the first-ever complete edition of Margolin’s almost 800-page-long gulag memoir in any language only appeared last November from the small Paris literary press Les éditions Le Bruit du temps.
 
“Voyage au pays des Ze-Ka” (“Trip to the Land of Ze-kas”), now edited and translated by Luba Jurgenson — a Moscow-born Sorbonne professor who specializes in modern Russian history — was written in 1946 but neglected for decades. In France, an abridged edition of Margolin’s book appeared in 1949, under the title “La Condition Inhumaine” (“Inhuman Condition”), a title which parodied that of André Malraux’s naïve prewar Marxist novel, “La Condition Humaine” (“Man’s Fate”). This was followed by another abridged Russian-language version, which appeared from a New York publishing house, since it was impossible to print it in Stalinist Russia. An unsparing, often furious narrative, Margolin’s work was out of sync with widespread Western European admiration for the USSR.
 
Born in Pinsk, Margolin earned a doctorate in philosophy at the University of Berlin in 1929, but became a resident of Palestine in 1937, after meeting Ze’ev Jabotinsky and other leading Zionists. Unfortunately, Margolin decided to visit his homeland in 1939, just before war broke out. He was arrested in Pinsk in 1940 and imprisoned by the Soviet secret police as a “Ze-Ka” (or Z/K). The term is a Russian-language abbreviation for zakliuchyonnyi, or “inmate,” a term which originally referred to prison laborers who built the White Sea Canal in the early 1930s. Unlike 8,000 of the slave laborers who died in that earlier project, Margolin survived his imprisonment in several gulags. He returned to Palestine in 1946, where he wrote his memoir in Russian, finally finishing the book in 1947.
 
 
However, Israeli publishers and politicians did not want to hear about the gulag system in the USSR, which was seen as a wartime ally against Hitler. In February 1946, Margolin wrote letters to such leading Israeli politicians as Yitzhak Ben-Zvi, Moshe Sharett and Yosef Sprinzak, informing them of the situation of Soviet Jews imprisoned in the gulags; none of these leaders replied. Nor did English-language publishers take any interest, despite the advocacy of Arthur Koestler. (Jurgenson notes that Koestler “tried in vain to interest influential English-language personalities to get the book published.”)
 
Margolin’s book caused some stir in Europe, mostly in conservative circles. Excerpts were serialized in the right-wing newspaper Le Figaro, and these were accentuated when the French political activist and Buchenwald survivor David Rousset called for a commission composed of former Nazi concentration camp inmates to inspect the USSR’s slave labor camps. Pierre Daix, a hard-line Marxist art historian, friend of Picasso and survivor of the Mauthausen concentration camp, refused to believe Rousset, calling him a “counterfeiter.” Rousset sued for libel, and in 1951, Margolin traveled to Paris to testify on his behalf, since Rousset had based many of his arguments on “La Condition Inhumaine.” Margolin informed the tribunal:
 
 
“I am a Jew. In the streets of Tel Aviv, Mr. Daix’s article is sold as a pamphlet entitled ‘Why did David Rousset invent Soviet camps?’… Neither Mr. Rousset nor myself invented these camps. In these camps, my hair turned white. Who will claim that Mr. Rousset invented my white hair? Let me personalize the words of a great Polish poet [Adam Mickiewicz]: ‘My name is Million, for I love and suffer for millions of people.”
 




With Margolin’s support, Rousset won his case against Daix, who is still thriving in Paris today at age 88. When a lawyer asked Margolin how he dared attack Stalin, that staunch enemy of Hitler, Margolin replied: “Hitler shed enough Jewish blood, so there is no need to attribute Stalin’s victims to him as well.” Yet Margolin’s memoir is more than merely accurate in a legal sense. It’s an uncompromising work with a gimlet eye for literary detail. Even when describing the most harrowing oppression, Margolin often pauses for a pen portrait of a friend, as if realizing that his verbal description may be all that will remain of someone otherwise lost in the war and subsequent Soviet oppression.
 
One such victim was his friend, the Polish Jewish poet Mieczysław Braun (born Bronsztejn; 1902-1942), who, despite having suffered combat wounds in 1920 defending Warsaw against Bolshevik invaders, was by 1939 shunned as a Jew by fellow Poles. Margolin notes that Braun had to “cross the challenging path from socialist assimilation to Zionism.” In 1939, Braun wrote a poem about secret immigration to Palestine, situating among the youngsters fleeing anti-Semitic Poland on a hazardous ship the anachronistically caped figure of poet Heinrich Heine, also “returning home.”
 
Not just Heine, but also Dostoyevsky is invoked after Margolin’s arrest and deportation to a series of gulags. Among the scant reading materials available in Siberia was Dostoyevsky’s novel “The House of the Dead,” which provided unexpected comic relief for Margolin and his fellow prisoners. In his 19th century Siberian prison camp, Dostoyevsky employed his own personal servant to cook for him, keep his samovar warm and go to the market for his favorite delicacies. Margolin recounts: “‘That’s a penal colony for you!’ we guffawed. ‘They went shopping!’” More seriously, Margolin notes that since Dostoyevsky’s time, the Soviet camps’ “school of depersonalization” was marked by “contempt for humanity which far exceeded anything in the Tsarist penal colonies… Instead of thousands, as in Dostoyevsky’s time, the prisoners now numbered in the millions.”
 
Writings by another Soviet-approved author, John Steinbeck, were also represented in the gulag library. Even the benighted Joad family in Steinbeck’s “The Grapes of Wrath,” victims of the Great Depression, had it comparatively easy, Margolin argues: “[The Joads] were free to travel across the country, to protest, to struggle. Steinbeck’s pen advocated for them, whereas our mouths were gagged. Had Steinbeck lived for a time in our camp, he would have reacted less violently to the American mess.”
 
Ever the philosophy student, Margolin also reflects on what he terms the “paradox of hatred,” seen in the “anti-Semitism of those maniacs who are incapable of doing without Jews.” Margolin cites the example of the rabidly anti-Semitic Polish author Adolf Nowaczynski, who wrote a 1921 novel, “The Anonymous Power,” about Jewish bankers ruling the earth and whose mania is well described in Aleksander Hertz’s 1988 “The Jews in Polish Culture,” from Northwestern University Press. Margolin writes: “[Nowaczynski’s] life would have been quite empty without the Jews; if they had not existed, he would have had to invent them.”
 
Such reflections, born of bitter experience, are found throughout Margolin’s massively impressive account, which on its merits should have been translated into English decades ago. Preceding even Gustaw Herling’s compelling 1951 gulag memoir, “A World Apart: Imprisonment in a Soviet Labor Camp During World War II,” Margolin’s text substantially foreshadows Solzhenitsyn’s works, written in the 1960s, and also offers a unique Jewish perspective on this tragic chapter of modern history. Margolin spent the remaining years of his life as a militant for the rights of Soviet Jews and lived long enough to see more recent gulag inmates finally reach Israel, emerging from the inhuman prisons he had so unforgettably described.
 
Forgotten Witness to the Gulag.    By Benjamin Ivry. Forward , December 28, 2010