Until I was asked, a few weeks ago, to lay a wreath of white poppies at this year’s ceremony of remembrance in our local village, I hadn’t been aware of the symbolism of the white poppy. Unlike the red poppy, it commemorates all victims of war, civilian as well as military, in conflicts past and present, anywhere in the world. White poppies also symbolise a commitment to peace and challenge efforts to glamorise or celebrate war.
Victims of war of course include not just those killed during conflict. They include all those who are wounded, bereaved or lose their homes and livelihoods, or live with the daily fear of stray bullets or explosions. They include refugees forced to flee their homes, those who undertake terrible journeys to try to reach a safe haven, who may find themselves held in camps in terrible conditions, locked up in detention centres abroad, or are made to feel unwelcome in the communities where they seek to make a new life. Today’s victims of war include girls in Afghanistan who have been forced to give up their education, all those suffering in war zones in Syria, Yemen, Ethiopia, and many others.
My children laid our homemade wreath of white poppies to honour the memories of two members of our own family in particular. The first is my grandmother’s cousin Moishe (pictured left). He was 16 in the summer of 1941 when the Nazis invaded the Soviet Union where he lived. With his mother and younger sister, he fled his home town of Kiev just ahead of the advancing German army, heading east and finding refuge in the city of Kokand in Uzbekistan. On arrival, they found the city already overcrowded with evacuees and they lived in dreadful conditions, amid starvation levels of hunger and epidemics of typhus and other diseases.
In 1943 Moishe was called up to a Soviet military academy in Turkmenistan. Then in 1944, he was transferred to the front – to Poland. He died on 16 October 1944, ahead of the Soviet Red Army’s final offensive to liberate Warsaw. He was 18 years old.
But fleeing to Uzbekistan enabled Moishe’s mother and sister to escape almost certain death. Six million Jews like them were murdered by the Nazis during World War II. In much of Soviet Ukraine, the Nazis didn’t force Jews into ghettos and transport them to concentration camps, to the gas chambers, as they did in other parts of Europe. Instead, they rounded up the Jews and forced them to pits on the outskirts of towns and villages. In these pits, hundreds of thousands were shot by the Nazis and their Ukrainian collaborators, in what is now referred to as the Holocaust by Bullets.
But this wasn’t the only means of mass murder that the Nazis used in Ukraine. Our white poppy wreath also honours the memory of another of my grandmother’s cousins, Baya (pictured right). Baya and my Grandma grew up together. They were both orphans and were brought up by their grandparents in a village about 60 miles from Kiev.
When my Grandma and most of her family managed to escape to the West in the 1920s – to Canada – Baya was the only member of the household who chose to stay behind. She was engaged to be married and was studying at university in Kiev. In 1941, when the Nazis invaded, Baya and her husband didn’t flee to the east. They stayed in Kiev, where they were among a group of Jews forced aboard a boat on the Dnieper, the river that cuts through the centre of the city. The boat was set alight. There were no survivors.
I and others in the media have written much in recent weeks about the atrocities committed at Babi Yar, the ravine on the edge of Kiev where Nazis murdered nearly 34,000 Jews in late September 1941. The 80th anniversary of the massacre, and controversy over a new memorial museum to commemorate those who perished, have focused attention on Nazi crimes in Ukraine like never before.
The participation of the local Ukrainian police in mass shootings, including those at Babi Yar, is well known and well documented. The usual perception is that a vast majority of Ukrainians were anti-Semitic and supported the German occupiers in their endeavours.
I recently came across a fascinating paper by Crispin Brooks, curator of the USC Shoah Foundation’s Visual History Archive, based on his presentation at a conference for the United States Holocaust Memorial Museum in 2013. The Los Angeles-based Shoah Foundation was founded by film director Steven Spielberg to preserve on videotape (and later digitise) the first-hand accounts of surviving Holocaust victims – Jews, Roma, political prisoners, Jehovah’s Witnesses, homosexuals and survivors of Nazi eugenics policies – as well as those of other witnesses, including rescuers, liberators and participants in war crimes trials.
In Ukraine alone, the Shoah Foundation conducted more than 3,400 interviews from 1995 to 1999, while around twice that number took place in the US, Israel and elsewhere with interviewees born in Ukraine.
The overall portrayal of the local Ukrainian police in testimonies is overwhelmingly negative and backs up our knowledge of collaboration by Ukrainians. For example, the following account from Simon Feldman in Boremel, western Rivne region.
On Friday afternoon, that particular day, which was two or three weeks after the invasion, they took my father out and nine other men to the Polish church, kościół …, and they shot all ten of them. And the ones that did the shooting, and the ones that did the arresting, and the ones that carried out these atrocities were not Germans. This was the local Ukrainian police. I’m sure that it was under German orders or with the German sanction.
But testimonies also show that Ukrainian police officers could be lax when guarding Jewish ghettos, and were often bribed. And there are occasional accounts of a member of the local police assisting Jews, including a Ukrainian policeman who was a friend of the interviewee’s father transporting the family on his cart to safety in return for their remaining possessions.
Iulii Rafilovich, a survivor from Bar in Vinnytsia region talked about the role of Ukrainians in the local administration established under German occupation.
The Ukrainians mostly had a narrow outlook. They didn’t get involved—“none of our business.” Many were sympathetic. But there were many beasts―the police in particular—and all these beasts rose to the surface. This was especially true of the intelligentsia. I went to the second school, a Ukrainian school. My class teacher Kulevepryk … became the head of the uprava. The history teacher became the editor of the fascist newspaper, Bars’ki visti. Zinaida Ivanovna, the Ukrainian language teacher, became some big shot. And, of course, they treated the Jews terribly.
Another testimony describes how after the Jews were massacred in Tomashpil, Vinnytsia region, the head of the Ukrainian community ordered Jewish houses to be demolished for firewood. And yet he hired a surviving Jewish woman to cook for him, thus protecting her.
She was just one of many Jews to find protection among Ukrainians. Perhaps surprisingly, given our common knowledge of anti-Semitism in Ukraine both historically and in the present day, the Shoah Foundation conducted 413 interviews with rescuers in Ukraine, more than in any other country. Many survivors talked about being hidden by Ukrainians, and in some instances a single person may have been helped by several different individuals or families on differing occasions. Motivations for offering help were many and varied. For some, it was simply an opportunity for financial gain, while others acted out of humanity or, most commonly, religious conviction.
Lidiia Pavlovskaia, a Baptist, recalled her family and neighbours hiding Jews in Boiarka, Rivne region.
My father had always taught us and himself believed that Jews were God’s people. And we as evangelical Christians were God’s people, too. So the people who came were like brothers to us. Thus, we had to hide our brothers. We were all in danger of capital punishment, because they would kill all of us [had they found the Jews]. My father, though, believed God would protect us.
Perhaps the best known protector of Jews in Ukraine was Metropolitan Andriy Sheptytskiy, Archbishop of the Ukrainian Greek Catholic church, the only church leader in Nazi-occupied Europe to speak openly in defence of persecuted Jews. Sheptytskiy instructed his clergy to help the Jews by hiding them on church property, offering them food, and smuggling them out of the country. He succeeded in harbouring more than 100 Jews and, unsurprisingly, features in several of the testimonies.
Kurt Lewin’s father was Lviv’s chief rabbi and knew Sheptytskiy before the war, which helped him find shelter in various monasteries. Lewin recalled:
- Some [monks] were [antisemitic] … They didn’t like Jews.
- Did they know you were Jewish?
- Were you ever betrayed, or did you think you would ever be betrayed?
- No … no. You see, the fact they liked or disliked Jews had nothing to do [with it]. They resented the fact Jews were being killed. They resented the bestiality, and they tried to help. Because they felt, within their limited circumstances, they couldn’t in their conscience sit quiet on the sidelines. Some objected to having Jews in the monastery, quite openly … They said so. They said the community was being endangered. But they never betrayed a Jew, you see, never interfered with it.
A full copy of the paper can be found here: https://www.ushmm.org/m/pdfs/20130500-holocaust-in-ukraine.pdf
Keeping stories alive
This blog aims to discuss historical events relating to the Jewish communities of Ukraine, and of Eastern Europe more widely. As a storyteller, I hope to keep alive stories of the past and remember those who told or experienced them. As my research for a new book set in Ukraine continues, articles published here will focus on three tumultuous periods in particular: the Second World War, the Russian Civil War and the Euromaidan Revolution of 2013-14.