Netflix Update No. 92: “I Love You, I Love You Not”
June 17, 2014
CLAIRE DANES and JEANNE MOREAU
The potential was there; in fact, it was almost too obvious. An introverted Jewish girl attending a posh private school in Manhattan is the target of anti-Semitic harassment. Her parents seem to think of her as an inconvenience, but she can turn for solace and encouragement to her grandmother — a survivor of the Nazi death camp at Auschwitz.
These are the main ingredients in I Love You, I I Love You Not, a 1996 film based on a play by Wendy Kesselman, but the result is confusing and at times even incomprehensible.
The cast is promising enough. Jeanne Moreau plays the grandmother, referred to only as “Nana”; Claire Danes plays Daisy, the troubled girl known for her silence, and, in flashbacks and dream sequences, the younger Nana; and Jude Law plays Ethan, the charismatic, lacrosse-captain, straight-A student whom Daisy secretly yearns for and, in fact, stalks.
CLAIRE DANES and JUDE LAW
The movie begins as a Holocaust survivor is making an audio-visual presentation to a class that includes Daisy and Ethan and others who exhibit varying degrees of appreciation for or indifference to what they are hearing and seeing. Daisy is the most affected by far. It shortly becomes clear that she is a misfit at the school. The anti-Semitism that presumably contributes to this condition is clearly presented in only one incident. Another factor in her isolation, one that is openly discussed, is the fact that she is bookish to a fault, a characteristic that her grandmother nourishes even if she doesn’t encourage it. We never meet Daisy’s parents, but we can infer that there is no love lost between them and their daughter. We infer from the dialogue only that they like their freedom as gadabouts and want Daisy as out-of-the-way as possible. Whenever she talks to them on the telephone, they accuse her of adopting a “tone”(she doesn’t), and they accuse Nana of the same thing on one occasion. Although we would expect Daisy’s solitude to raise some issues of intimacy, her obsession with Ethan, whom she barely knows, seems out of character for such a cerebral young woman, and so does her willingness to share this obsession with a few girlfriends, in childish terms.
Daisy’s stalking is clumsy enough that Ethan becomes fully aware of it, and eventually they are face to face, and then in a relationship. When Daisy is unwilling to let their passion progress beyond heavy kissing and caressing, Ethan — who is under pressure from his friends to drop her for one of the other girls who “want your jock” — breaks up with her. This leads to a crisis in which Daisy rages at Nana and flees Nana’s home and survives only because of Nana’s intervention, naturally, and Daisy continues to nurse a hope that she can recapture Ethan’s attention. Nana’s role in all of this is problematic. Daisy is so fixated on Nana’s wartime experience that she once uses a marker to write on her own arm the number the Nazi’s tattooed on Nana’s. And she insists that Nana repeat a macabre sort of bedtime story which represents the loss of Nana’s two siblings in the death camp. Why Daisy deals with Nana’s history in this fashion is not made clear. Ethan’s motivations are familiar enough, but Nana’s and Daisy’s are not, and inasmuch as their relationship constitutes the raison d’être for this film, that’s a problem.
Amazon update no. 1: “Judith”
May 11, 2014
SOPHIA LOREN
We hooked up our new Amazon Fire TV gizmo and got a little giddy with the voice-recognition remote. One of the names we blurted into the device was “Sophia Loren” and that led us to watch Judith a 1965 example of a wasted opportunity.The cast also included Jack Hawkins and Peter Finch.
This project had possibilities. The story is set in Palestine shortly before the British pulled out of what was to become the State of Israel. A ragtag military organization called the Haganah — forerunner of the Jewish Defense Force — is anticipating more than the usual hostility from surrounding Arabs and is particularly concerned about a former German tank commander, Gustav Schiller, who is providing the Arabs with tactical training. In order to find the elusive Schiller, the Haganah leadership recruits the Nazi’s former wife, Judith, a Jew who has her own reasons for wanting to track him down.
At the beginning of the film we watch as Judith is smuggled into a sea port in a large wooden crate along with another woman and a piece of heavy machinery. When the crate is opened we already see the flaw in this movie: one of the women is dead — not a surprising outcome, considering the mode of transport — but Judith is tastefully disheveled but not so much so that she isn’t ravishing in eye makeup and lipstick as befitted a mid-1960s sex goddess.
PETER FINCH and SOPHIA LOREN
Judith is hustled off to the kibbutz where an Haganah unit is housed under the supervision of Aaron Stein, played by Finch. The back story is that Schiller and Judith had a son together, but that Schiller ultimately abandoned his wife and took their child. Judith wound up in the Dachau concentration camp and was forced to have sex with German officers.
Judith doesn’t know where Schiller is, but the Haganah leaders figure that she could identify him if they did locate him. Aaron nudges the impatient Judith into approaching the local British Army commander, a Major Lawton (Jack Hawkins) into letting her see the military file on Schiller. Lawton, who is an upright chap, is nevertheless no match for Judith’s charms, and he hands over the file, which indicates that Schiller’s last known address was Damascus.Stein and another Haganah member take Judith to Damascus where they find Schiller. Judith double-crosses Haganah by shooting Schiller, but somehow the men smuggle the wounded man back to Palestine.While the kibbutz is being attached by Arab forces, Schiller tells Judith about the plan of attack, but he is killed by Arab bombs before telling her where their son has gone.
JACK HAWKINS and SOPHIA LOREN
There probably was enough to go on here to make a decent movie. Finch and Hawkins turned in good performances, and the gritty location shots created a credible image of the environment in which such events would have taken place in 1948. But the film is often reduced to absurdity because of the seemingly irresistible opportunity to exploit Sophia Loren’s physical charms.
Last year I reviewed a book about Erik Jan Hanussen, a mentalist and con man who first flourished and then crashed and burned in Berlin during the Nazi era — an Austrian Jew posing as a Danish aristocrat. Hanussen struck me as one of the most bizarre characters in the drama of that time, but he has to make room in the pantheon for a puny Jewish teenager who is the subject of Jonathan Kirsch’s arresting book, The Short Strange Life of Herschel Grynszpan.
Herschel was living with his Polish parents in Hamburg, Germany, when the Nazis came to power. During the run-up to the Holocaust, when Adolf Hitler’s scheme was to make life so unbearable for Jews that they would leave the Third Reich by their own volition, Herschel’s parents became concerned about his wellbeing. Their solution was to send him west when he was 15 years old, and he wound up living with his uncle and aunt in Paris.
During his sojourn, Herschel’s parents and siblings were among about 12,000 Polish Jews who were abruptly taken from their homes by the Nazis and deposited on the Polish side of the border with Germany. From the refugee camp there, Herschel’s sister wrote to him, describing the harsh conditions.
After an argument with his uncle over the question of helping the Grynszpans financially, Herschel bolted from the apartment and, on the following day, bought a revolver, entered the German embassy on a pretext, and shot a young diplomatic aide, who died from the wounds.
When he was taken into custody by French authorities, Herschel, who saw himself as some kind of avenging angel, immediately and then repeatedly told them that he had shot the man, Ernst Vom Rath, in response to the treatment of Polish Jews and, in particular, of his own family.
The Nazis reacted to the murder with the carefully staged mob rampage that destroyed Jewish businesses and synagogues and terrorized Jewish people throughout Germany and Austria on the night of November 9 and 10, 1938 — the so-called Kristallnacht.
Meanwhile, Hitler and his partners in paranoia had a different take on the crime. They saw it as the work of the “international Jewish conspiracy” that actually existed only in their nightmares. Hitler sent representatives to both observe, manipulate, and exploit the proceedings against Herschel.
Before the case was played out, however, Germany invaded France, and after Herschel, with the connivance of the French, dodged the grasp of the Nazis in a chain of events that sounds like a Marx Brothers scene, he fell into German control.
Hitler, employing a brand of logic of which only he was capable, decided to stage a show trial so that the international community would conclude from this solitary crime that Jews everywhere were plotting to take control of Germany if not the whole world.
Kirsch describes the elaborate investigations and other preparations the Nazis made for this spectacle, inquiring into the most remote details of Herschel’s background.
But Hitler didn’t know whom he was up against. The hundred-pound dropout pulled the rug out from under the Nazi propaganda machinery by telling interrogators that he and Vom Rath had actually been involved in a homosexual relationship that went sour. It was a idea that had been suggested to him by one of his lawyers while he was still in French custody. The Nazis were stymied. Given Hitler’s horror of homosexuality, they couldn’t let the show trial go ahead and take a chance that Herschel’s claim would become public. On the other hand, they also couldn’t simply do away with Herschel after making such a big deal about how the case would be tried in public. The trial was postponed — indefinitely, as it turned out.
In a way, that’s where this story ends. No one knows what became of Herschel Grynszpan, although the debate goes on about whether he was a megalomaniac lone ranger or an overlooked hero of the Jewish resistence.
It’s a wonderful yarn, and Kirsch tells it like a novelist, exploring the psyche of an oddball teenager who played a quirky role in the biggest historic epoch of the twentieth century.
Books: “Helga’s Diary”
April 1, 2013
The Nazis’ cynical message at the Terezin concentration camp: “Work will make you free”
The dimensions of the Holocaust are brought home by the fact that the stories of individual victims are still emerging 67 years after the end of World War II. One example is Helga’s Diary: A Young Girl’s Account of Life in a Concentration Camp. The author is Helga Weiss, whose family were prisoners at Terezin, a concentration camp in what was then Czechoslovakia. Helga never heard of her father, Otto, or a boyfriend she met in camp, after they were dispatched from Terezin on one of the Nazi “transport” trains, but she and her mother, Irena, survived, despite being sent to the Auschwitz death camp at one point shortly before Germany was defeated.
Helga kept the diary during the years at Terezin (1941-1944), beginning when she was 11 years old. When she knew that she and her mother had been selected for one of the dreaded transports, she gave the diary and drawings and paintings she had done to her uncle, who was assigned to work in the finance office at Terezin. He hid the materials by bricking them up in a wall, and he recovered them after the war. When Helga and Irena had returned to their native Prague, Helga recorded, writing in the present tense, her recollections of their experiences after they left Terezin.
Some of the illustrations Helga did during her ordeal are included in this book. She became a professional artist after the war.
Terezin was a unique enterprise for the Nazis. It was not a camp as such but a Czech town purloined for use as a ghetto. The Nazis incarcerated a lot of writers and musicians there because Terezin was used as a showplace to hoodwink international authorities such as the Red Cross into thinking that Jewish culture was thriving in the Third Reich. My longtime colleague in newspaper journalism, Mirko Tuma, was one of the young Czech intellectuals who were sent to Terezin.
An orchestra of prisoners gives one of the concerts that on the one hand were encouraged by the Nazis and on the other hand helped the victims maintain their sanity.
Mirko told me that reciting poetry, writing and performing plays, and performing musical works helped the prisoners at Terezin maintain their sanity.
But although the Nazis went to a lot of trouble to create a faux town with shops and other amenities — including a school with neither teachers nor students — as a veneer for outside visitors, Helga vividly describes the hunger, thirst, illness, cold, heat, vermin, and human brutality that characterized life in the camp and at the other stops on her odyssey.
She also describes the fear, the uncertainty, the desperation that daily beset the prisoners. They worried constantly about being included in the frequent transports that carried people to God knows what fate.
And Helga, of course writes about the longing for the life that was abruptly taken away from her, of the simple comforts of her home and of Prague itself.
We learn in this diary, which has been translated from the original Czech text, that a young girl had to learn not only to survive but to connive and barter in the camp. She became adept at grabbing scraps of food, even though she knew the possible consequences. Indeed, she saw a boy beaten for taking a single cucumber peel.
We also learn that although she despaired at times, Helga had a strong spirit that wouldn’t let her capitulate to the Nazis.
“(T)here’s no reason for crying,” she writes. “Maybe because we’re imprisoned, because we can’t go to the cinema, the theater, or even on walks like other children? Quite the opposite. That’s exactly why we have to be cheerful. No one ever died for lack of a cinema or theater. You can live in overcrowded hostels . . . on bunks with fleas and bedbugs. It’s rather worse without food, but even a bit of hunger can be tolerated. … only you mustn’t take everything so seriously and start sobbing. They want to destroy us, that’s obvious, but we won’t give in. . . .”
Books: “The Pope’s Jews”
February 12, 2013
POPE PIUS XII
I don’t know if this is still true, but when I was at the Truman Library in Independence, Missouri, visitors were invited to write in a large book their opinions of President Harry S Truman’s decision to deploy the atom bomb against Japan in 1945. My opinion is that it’s easy to make Harry Truman’s decisions if you’re not Harry Truman. The same thing can be said for all such figures, including Pope Pius XII.
A great deal has been written about what the pope did or did not do with respect to the Jewish people who were being systematically exterminated by the Nazis during World War II. The latest contribution, if it can be called that, is Gordon Thomas’s book, The Pope’s Jews, which is designed to show that Pope Pius was clear in his condemnation of the Nazi regime and that he was directly involved in a variety of schemes to either help Jewish people escape from Italy or hide them in church properties, including the Vatican itself, during the German invasion.
The best that can be said for this book is that it is superfluous and that it is so badly executed as to be an embarrassment to the publisher and an insult to the reader.
SISTER PASCALINA LENHERT
Most if not all of what the author reports here has been published before. It has been well recorded that Pius, a former papal nuncio to Bavaria, was confronted with the murderous Nazis, on the one hand, who had a track record for wreaking indiscriminate vengeance whenever they met opposition or resistance, and the godless Soviets, on the other hand, who were eager to extend their dominance over as much of Europe as possible. The pope was also the head of a neutral state, and the safety of untold human beings depended on the guarantees that accompanied that neutrality.
There also has been a great deal written about the various bishops, priests, and nuns who either helped Jewish people get out of harm’s way or hid them in church properties, including the Vatican itself. Among those complicit in this was Sister Pascalina Lenhert, who was both housekeeper and confidant to Pius XII. Many sources have reported that the pope himself was not only aware of these activities but was directly involved in some of them.
Thomas writes about all this, and he also writes in some detail about the Jewish people living in the Jewish ghetto in Rome (most of whom died in a Nazi concentration camp), the Jewish resistance movement in Rome, and those working — and, in many cases, hiding — in a Jewish hospital on an island in the Tiber.
Msgr. HUGH O’FLAHERTY
Thomas includes a lot of information about the work of Monsignor Hugh O’Flaherty, who had charge of a network of church operatives who hid Jewish people in multiple safe houses.
Most of this, as I say, comes from secondary sources, and that’s what the bibliography in this book consists of. In the several instances in which the writer does refer to primary sources, he provides no footnotes and no reference to those documents in the bibliography.
Moreover, this book is so carelessly written and edited that the quality of such scholarship as there was must be questioned. The author has a maddening fascination with the past perfect tense of the verb and uses it liberally, especially when it’s not appropriate. That plus awkward or downright improper sentence structure makes reading the text a chore.
And then there are the factual errors. St. Paul was crucified (we don’t know how he died, but the tradition is that he was beheaded); St. Paul had a vision of the risen Jesus in Rome (that happened on the road from Jerusalem to Damascus); Pius XII canonized St. Catherine of Siena (that was Pius II in 1461); Pius XII silenced the anti-Semitic radio priest Charles Coughlin (the Vatican didn’t approve of Coughlin, but didn’t take any action against him; he was forced off the air via regulation by the National Association of Broadcasters after he opposed U.S. involvement in what became World War II).
POPE PIUS IV
In his apparent zeal to cast the Catholic Church as a friend of the Jewish people, Thomas writes that Pope Pius IV in the 16th century relaxed a variety of restrictions on Jewish life that had been imposed by his predecessor, Paul IV, but the author does not point out that the restrictions were restored by Pius V.
Immediately after a reference to Pius IV, who assumed the papacy in 1562, Thomas writes this: “The Nicene Creed, the core of the church for centuries, would teach that Pontius Pilate was ultimately responsible for Christ’s death sentence, and that it was the gentiles (sic) who had mocked, scourged, and crucified Jesus.” The Nicene Creed dates from the fourth century, not the 16th, and it doesn’t say anything at all about Gentiles as such: it mentions only Pilate. The Apostle’s Creed, which dates from much earlier than the one adopted by the Council of Nicaea, says exactly the same thing about Pilate. Considering the crimes committed against the Jews over the past 20 centuries, those creeds can hardly be used to make the Church look benign. It was the Second Vatican Council in the 1960s that specifically repudiated the idea that the Jewish people had some corporate responsibility for the death of Jesus; that council also forbid the Church to teach that the Jewish people had somehow been rejected by God (see the council’s document Nostra aetate).
In the decades since the Second Vatican Council, the Church has made a serious effort to improve its relationship with the Jewish people and to condemn any form of anti-Semitism. The present pope, who is about to abdicate, has been very active in that area. Although it does seem that Pius XII gets a bad rap from people who didn’t have to deal with the complex situation he faced, there’s no denying the trouble history between the Church and the Jews. It’s good to think that it might all be behind us.
Books: “Isaac’s Army”
November 10, 2012
Warsaw came as a surprise to me. Because of my uneducated impressions of Eastern Europe, I expected the city to be grim, but it was not. Warsaw was lively, handsome, well-swept, festooned with parks, and imbued with the spirits of such as Paderewski, Chopin, and Wojtyla.
But as satisfying as it was to see the city thriving, it was impossible to escape reminders of its darkest days, when it was occupied and devastated by Nazi Germany — and its Jewish population virtually exterminated — a period that is described in vivid human detail in Matthew Brzezinski’s book, Isaac’s Army.
Brzezinski, who has been a reporter for the New York Times and the Wall Street Journal, concentrates in this book on the walled ghetto in which the Nazis confined hundreds of thousands of Jews in subhuman conditions until most of the poor people were either worked to death, killed by hunger and disease, shot to death in summary executions, burned to death in their homes and hiding places, or shipped off to death camps.
I saw remnants of the ghetto in Warsaw, but it seemed almost like an abstract idea. In Brzezinski’s book, however, the depth of the depravity with which the Nazis and their collaborators treated Polish Jews comes through with shocking force.
Brzezinski is particularly interested in a relatively small group of Jewish men and women who recognized from the beginning that the Nazi presence was an imminent danger to their community and were not willing to stand by and let the Germans proceed unhindered. The writer relates the stories of about a dozen individuals who were in that category. They belonged to underground paramilitary organizations that struggled to maintain some semblance of resistance to their persecutors. These folks defied and undermined the Nazi attempt to isolate the Jews and ultimately, in 1943, participated in the uprising that stunned and momentarily humiliated the SS when the “supermen” entered the ghetto with the object of leveling it.
Unfortunately, as Brzezinski relates, Polish Jews were not of a single mind about how they should respond to the Nazis or whether they should respond at all. They also were sharply divided over issues such as Marxism and Zionism.
They were frustrated by the fact that so many people and nations were indifferent to their plight, and they had to resort to bribery and subterfuge to accumulate even the poor excuse for an arsenal they had to defend themselves against the combination of Adolf Hitler’s insanity and his military machine. Their situation may have been hopeless to start out with, but Brzezinski shows that some of them would not give up hope or, at least, would persist in their struggle against the Nazis even when hope was gone. While this book, on the one hand, records one of the worst examples of human cruelty, it also records one of the best examples of human resilience. The account of a few score sick and starving Jews escaping the ghetto by stumbling for hours through a sewer laden with human excrement, corpses, and rats is disgusting to the imagination. At the same time, it is uplifting to know that people who would not concede their right to dignity and justice were willing to undergo even that in order to deny Hitler his dream of eradicating Judaism in Europe.
Netflix No. 67: “Arranged”
June 30, 2012
ZOE LISTER JONES and FRANCIS BENHAMOU
My mother once told me that she refused a marriage that had been arranged by her father and uncle. I gave her credit for her chutzpah, because I knew how stern and single-minded those Lebanese gentlemen were. Of course, given the possible consequences for me, I was also grateful for her decision.
Mom took that stand sometime in the 1930s. I don’t know if arranged marriages were more common then, but they are still practiced now, even in the United States, and they are increasingly an anomaly in an era in which couples as often as not dispense with marriage itself.
The practice of this tradition in the 21st century — specifically among observant Muslims and Orthodox Jews — is the subject of Arranged, a 2007 movie based loosely on the personal experience of executive producer Yuta Silverman.
MARCIA JEAN KURTZ
The story concerns Rochel Meshenberg (Zoe Lister Jones) and Nasira Khaldi (Francis Benhamou) who begin their teaching careers the same fall at a school in Brooklyn. Rochel wears the conservative clothing expected of an Orthodox Jewish woman and Nasira wears Muslim garb. These outward signs of their religious identities lead their students to openly express the expectation that the teachers hate each other. The students’ open expression of this assumption, and the teachers’ means of addressing it prompt the school principal, Mrs. Jacoby (Marcia Jean Kurtz), to make some very inappropriate observations about the way the teachers dress and in general how they adhere to the religious traditions of their families.
MIMI LIEBER
While the young women are dealing with issues in their new careers, their families are busy trying to arrange marriages in keeping with centuries-old practices. Nasira takes this in her stride, but Rochel’s rejection of a series of unappealing prospects creates tension in her family, and especially between her and her mother, Sheli (Mimi Lieber), who is determined to settle Rochel’s future and protect the family’s image in the Jewish community.
These circumstances have the effect of creating a bond between Rochel and Nasira — a bond their parents don’t appreciate. As a function of this friendship, the mischievous Nasira decides to directly intervene in the selection of a spouse for Rochel.
This low-key film, which was shot in about two weeks, is laced with attractive characters and talented actors. From my perspective as neither Jewish nor Muslim, it seems to be respectful of the traditions of both peoples even while it comes down on the side of cultural openness and personal freedom.
Books: “The Nazi Séance”
February 27, 2012
One of the most bizarre characters among the opportunists, lackeys, and hangers-on who orbited around Adolf Hitler and the Nazi party was Erik Jan Hanussen — a mentalist who is the subject of Arthur J. Magda’s book The Nazi Séance.
Hanussen, who worked his way up from rinky-dink vaudevillian to international celebrity, lived on the edge. Driven almost entirely by his appetite for fame and fortune, he dazzled some people and irritated others, and while he was being applauded for his feats on stage he was also being hounded by skeptics and enemies.
His act consisted of such effects as finding people in an audience whose names had been written on slips of paper and sealed in envelopes, finding hidden articles, telling strangers details about their lives, and occasionally foretelling the future.
Hanussen also conducted private consultations and séances for which he charged substantial sums.
He had many critics, but the most serious challenge to his credibility may have been a criminal case of fraud brought against him in Czechoslovakia. Although he probably had defrauded the people involved, he beat the charges after the judge, who seems to have been sympathetic anyway, allowed Hanussen to conduct a daring demonstration of his skills in the courtroom.
He also became a target of the communists who in the late ’20s and early ’30s were struggling with the Nazis for political control of Germany and who had no patience with such things as magic and spiritualism.
Some of the Nazis, on the other hand, including some high-ranking ones, were caught up in a post-World War I wave of interest in other-worldly things.
Hanussen, Magida writes, had no interest in politics or government, but he cast his lot with the Nazis to the extent that he used his charisma and manipulative skills to make some influential friends, not the least of whom was Count Wolf-Heinrich von Helldorf, head of the Nazi storm troopers in Berlin. Hanussen, who lived lavishly, entertained Helldorf in style and, while the Nazis were still trying to consolidate their power, the mentalist repeatedly lent money to Helldorf, holding onto the IOUs. Hanussen, who owned a newspaper in Berlin, used it to vigorously promote Adolf Hitler and his party.
Hanussen’s success was to a large extent a result of his hubris, and the primary example of that was the fact that he was not a Danish aristocrat, as he claimed, but an Austrian Jew named Hermann Steinschneider.
How he kept this from the Nazis for as long as he did is unclear, particularly since he continued to observe some Jewish rituals. In fact, one of his three wives converted to Judaism when she married him.
Eventually he was outed, first by a German communist newspaper and then by a Nazi publication. Even after this happened, he continued to behave with an extraordinary recklessness. He went too far, though, in February 1933, when he conducted a séance attended by some Nazi elite and tried to goad a hypnotized young actress into talking about a large fire. The following day, the Reichstag, seat of the German government, was torched. The circumstances surrounding that fire are still in dispute, but the Nazis blamed the communists. Magida writes that Hanussen, from his apartment, inexplicably telephoned the editor of a communist newspaper — a man he was otherwise unlikely to talk to — to inform him of the fire and warn him of the possible consequences.
In addition, Hanussen tried to use Helldorf’s IOUs to strong-arm the Nazis into letting him in on a lucrative business deal from which he had been shut out. The Nazis hadn’t been in power very long before three men took Hanussen for a ride. His body, with three shots in it, was found much later in the forest where he had been killed.
Unlike most of the Nazis’ millions of victims, Hanussen asked for it. Ironically, the success he enjoyed before he was eliminated was in part a result of an attitude that he shared with Hitler, who took advantage of the desperation and aimlessness of the German people after the combined blows of defeat in World War I and deprivation during the Great Depression. The following remarks are Hanussen’s, but they might have come from either man:
“”Their sadness comes from the fact that they don’t have a teacher, a father, a boss, a friend who impresses them enough that they can trust him. Why do these people come to me? Because I am stronger than they are, more audacious, more energetic. Because I have the stronger will. Because they are children and I am a man.”
Books: “Sleeping with the Enemy”
November 10, 2011
I don’t know if this is true, but I have read in several places that the government of France reports that Chanel No. 5 perfume sells at the rate of one vial every 30 seconds. By my calculation, that means 2,880 vials a day. Sephora gets $85 for 1.7 ounces and $115 for 3.4 ounces, so we’re talking about something like $100 million a year. Besides being such a hot commodity, this perfume is a monument to the woman who introduced it in 1921, the fashion designer Gabrielle “Coco” Chanel.
Chanel — the designer, not the perfume — is the subject of Sleeping with the Enemy: Coco Chanel’s Secret War, written by Hal Vaughan, who portrays her as a virulent anti-Semite who not only accommodated herself to the Nazi invasion of France but actually became a Nazi undercover agent.
When Chanel was 12, her mother had died and her father had left. She spent six years in the custody of Cistercian nuns and then stepped out into the world where she quickly progressed from cabaret singer and courtesan to fashion powerhouse. Her impact on style was enormous; her trade marks were jersey sportswear and the “little black dress” that made a lasting statement about the realtionship between simplicity and elegance.
When Germany invaded France in 1940, Chanel moved to the Ritz and accepted the occupation as the new normal. In fact, she took an influential German officer as one of her many lovers – and she continued to make millions. But Vaughn maintains that documents from that period show that Chanel did more than accept the reality of the Nazi presence, that she actually became an agent of the Abwehr intelligence agency and undertook secret missions in Berlin and Madrid. The book includes a copy of a document that seems to show that Chanel was designated Agent F-7124.
Significantly, Chanel, who was comfortable living in opulence in Paris while her countrymen suffered under the Nazi regime moved to neutral Switzerland for a while after the Third Reich collapsed. Vaughan points out that that move may have saved her from the fate of French collaborators who were publicly shamed, imprisoned or executed. Chanel was briefly arrested by the Free French, but she emerged from the war largely unscathed.
She returned to Paris in 1955 and resumed her career, getting a better reception in the United States than in France.
Vaughn portrays Chanel as anti-Semitic and speculates, without demonstrating it, that her antipathy toward Jews might have been instilled by her contact with the Catholic Church. He also reports in detail that after the initial success of the iconic perfume, Chanel transferred control of it to a Jewish family, the Wertheimers, in a deal that guaranteed her an annual return. Although she later tried unsuccessfully to get the franchise away from the family, and did negotiate a more favorable arrangement for herself, the Wertheimers still are the purveyors of Chanel No. 5.
Chanel was apolitical, and she actually fled Paris for a while in the uncertain aftermath of the invasion. There is nothing in Vaughn’s account to suggest that she was interested in the Nazis’ ambitions. Instead, it’s clear that her top priority was to continue her lavish, drug-ridden life. She also had a personal interest in staying on speaking terms with the Germans, because her nephew was a prisoner of war. She did everything she could until she got him released; in fact, Vaughan maintains that she was enticed to work for the Abwher in the first place because she thought her contacts could help her nephew.
Chanel had many liaisons with rich and powerful men, some of whom helped finance her career, but she never married, explaining that she “never wanted to weigh more heavily on a man than a bird.” An interesting aspect of the story as Vaughn tells it is that, despite her relationship with the Germans, she had many close friends in Great Britain, including Winston Churchill.
Books: “The Man who Broke Into Auschwitz”
August 26, 2011
DENIS AVEY/BBC photo
The title of the book is misleading. Denis Avey, a British soldier during World War II, didn’t break into Auschwitz. He was a POW there, so he was already within the walls, as it were. He and the other inmates had been put to work building an enormous industrial plant in which a German company planned to manufacture synthetic rubber and methanol. From the first, Avey was deeply disturbed by the condition of the Jewish prisoners – the “stripeys” he called them because of their pajama-like uniforms. He was so distressed in fact, that he became obsessed with the need to see for himself the section of the Auschwitz complex where the Jewish inmates lived. If he survived the prison himself, Avey wanted to be a witness.
AVEY with Prime Minister GORDON BROWN/BBC
So compelling was this need in Avey’s mind that on two occasions he swapped clothing with a Jewish inmate and shuffled off with the other Jewish prisoners at the end of the work day. What he found was at least as bad as he had imagined.
That part of Avey’s story is recounted in “The Man who Broke into Auschwitz,” which he co-wrote with Rob Broomby, a BBC reporter who worked very hard to help Avey reconstruct the experience 60 years after the fact.
Before he was sent to Auschwitz, Avey had seen plenty of combat in North Africa. He was part of the force that first drove the Italian army out of Egypt and across Libya and then went on the defensive when Erwin Rommel brought his Afrika Korps into the fray and reversed the tide of battle for a time.
ERWIN ROMMEL
Avey, who explains that he went to war in the first place for adventure, not for King and country, was a brash sort whose chutzpah both got him into scrapes and enabled him to survive on both the battlefield and in prison. Once he was captured, he escaped several times including one final time during a forced march eastward in the dead of winter when the Nazis abandoned Auschwitz in order to elude the advancing allies.
On one occasion, Avey watched while an SS officer repeatedly beat a Jewish inmate until the young man died. Avey was already frustrated by both the fact that the Nazis were deliberately working the Jews to death and by the knowledge that he couldn’t do anything about it. When that young man died, Avey shouted a crude German insult at the officer, who responded by cold cocking Avey with the butt of a hand gun. The injury cost Avey his sight and eventually the eye itself.
But the worst injury he suffered was psychological. When he finally returned home, his own family – including his father, who had also enlisted – didn’t want to discuss the war at all, and others wanted to hear only about derring-do on the battlefield. No one was interested in, or capable of confronting, the truth about the concentration camp.
Avey himself stopped talking about it for decades, and he suffered nightmares and other signs of post traumatic stress disorder – a problem that was not recognized and therefore not treated at the time.
There is much more to this story, including the unexpected outcome of a small favor Avey was able to do for one Jewish inmate, but that’s best read in the pages of Avey’s book. It was largely because of Broomby’s work that Avey was eventually able to talk openly, and write, about what he experienced. The two men have performed an important service, because it is critical that knowledge of what the Nazis did be kept alive in the public consciousness.
That’s true both because of the crimes committed by the Third Reich and its collaborators but also because such atrocities have been committed again and again since then – the difference being only one of scale.
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