Holocaust and the Nazi Era

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      Rosmarie Trapp, of the ‘Sound of Music’ Family, Dies at 93

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      She was the last surviving daughter of the baron and the would-be nun depicted in the stage musical and 1965 film.Rosmarie Trapp, a member of the singing family made famous by the stage musical and film “The Sound of Music” and the last surviving daughter of Baron Georg Johannes von Trapp, the family patriarch, died on May 13 at a nursing home in Morrisville, Vt. She was 93.The Trapp Family Lodge, the family business in Stowe, Vt., announced her death on Tuesday.Ms. Trapp (who dropped the “von” from her name years ago) was the daughter of Georg and Maria Augusta (Kutschera) von Trapp, the would-be nun who became a governess with the family and ultimately married the baron.Rosmarie is not depicted in “The Sound of Music,” which focused on the seven children Georg von Trapp had with his first wife, although she was in fact almost 10 when the family fled Austria in 1938 after that country came under Nazi rule. Among the many liberties “The Sound of Music” took with the family’s story was the timeline — Georg and Maria actually married in 1927, not a decade later.In any case, Rosmarie did travel and perform with the Trapp Family Singers for years and was a presence at the lodge in Stowe, where she would hold singalongs for the guests. She acknowledged, though, that it took her some time to embrace the fame that the musical thrust upon her after it debuted on Broadway in 1959, beginning a three-year run, and then was adapted into a 1965 movie, which won the best picture Oscar.“I used to think I was a museum,” she told The Chicago Tribune in 1997, when she was evangelizing on behalf of the Community of the Crucified One, a Pennsylvania-based church, “but I can’t escape it.”“Now I’m using it as a tool,” she added. “I’m not a victim of it anymore.”Some of the children of Baron Georg von Trapp singing during a Mass in his honor in 1997 in Stowe, Vt., where the family runs a lodge. From left, Maria von Trapp, Eleonore Campbell, Werner von Trapp, Rosmarie Trapp and Agathe von TrappAssociated PressRosmarie Agathe Erentrudis von Trapp was born on Feb. 8, 1929, in the Aigen area of Salzburg, Austria. (She adopted Barbara as a middle name when she applied for her Social Security card.) The family began singing publicly in the 1930s in Europe, but the baron had no interest in cooperating with Hitler once the Nazis took control, and so the family left Austria, taking a train to Italy. (The “Sound of Music” depiction of the departure was fictionalized.)The family gave its first New York concert, at Town Hall, in December 1938 and soon settled in the United States, first in Pennsylvania, then in Vermont.“We chose America because it was the furthest away from Hitler,” Ms. Trapp told The Palm Beach Post of Florida in 2007, when she spoke to students from the musical theater program and Holocaust studies classes at William T. Dwyer High School in Palm Beach Gardens.The family singing group continued to perform into the 1950s. Late in the decade, Ms. Trapp and other family members went to New Guinea to do missionary work for several years. Ms. Trapp’s father died in 1947, and her mother died in 1987.Ms. Trapp’s brother, Johannes von Trapp, is the last living member of the original family singers and her only immediate survivor.The Trapp Family Singers repertory, of course, included none of the songs later composed by Richard Rodgers and Oscar Hammerstein II for “The Sound of Music,” but when Ms. Trapp gave talks like the one at the Florida high school, she would gladly take requests for a number or two from the musical. What did she think of the film?“It was a nice movie,” she told The Post in 2007. “But it wasn’t like my life.” More

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      Rosmarie Trapp of the ‘Sound of Music’ Family Dies at 93

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      She was the last surviving daughter of the baron and the would-be nun depicted in the stage musical and 1965 film.Rosmarie Trapp, a member of the singing family made famous by the stage musical and film “The Sound of Music” and the last surviving daughter of Baron Georg Johannes von Trapp, the family patriarch, died on May 13 at a nursing home in Morrisville, Vt. She was 93.The Trapp Family Lodge, the family business in Stowe, Vt., announced her death on Tuesday.Ms. Trapp (who dropped the “von” from her name years ago) was the daughter of Georg and Maria Augusta (Kutschera) von Trapp, the would-be nun who became a governess with the family and ultimately married the baron.Rosmarie is not depicted in “The Sound of Music,” which focused on the seven children Georg von Trapp had with his first wife, although she was in fact almost 10 when the family fled Austria in 1938 after that country came under Nazi rule. Among the many liberties “The Sound of Music” took with the family’s story was the timeline — Georg and Maria actually married in 1927, not a decade later.In any case, Rosmarie did travel and perform with the Trapp Family Singers for years and was a presence at the lodge in Stowe, where she would hold singalongs for the guests. She acknowledged, though, that it took her some time to embrace the fame that the musical thrust upon her after it debuted on Broadway in 1959, beginning a three-year run, and then was adapted into a 1965 movie, which won the best picture Oscar.“I used to think I was a museum,” she told The Chicago Tribune in 1997, when she was evangelizing on behalf of the Community of the Crucified One, a Pennsylvania-based church, “but I can’t escape it.”“Now I’m using it as a tool,” she added. “I’m not a victim of it anymore.”Some of the children of Baron Georg von Trapp singing during a Mass in his honor in 1997 in Stowe, Vt., where the family runs a lodge. From left, Maria von Trapp, Eleonore Campbell, Werner von Trapp, Rosmarie Trapp and Agathe von TrappAssociated PressRosmarie Barbara von Trapp was born on Feb. 8, 1929, in Aigen, a village outside Salzburg, Austria. The family began singing publicly in the 1930s in Europe, but the baron had no interest in cooperating with Hitler once the Nazis took control, and so the family left Austria, taking a train to Italy. (The “Sound of Music” depiction of the departure was fictionalized.)The family gave its first New York concert, at Town Hall, in December 1938 and soon settled in the United States, first in Pennsylvania, then in Vermont.“We chose America because it was the furthest away from Hitler,” Ms. Trapp told The Palm Beach Post of Florida in 2007, when she spoke to students from the musical theater program and Holocaust studies classes at William T. Dwyer High School in Palm Beach Gardens.The family singing group continued to perform into the 1950s. Late in the decade, Ms. Trapp and other family members went to New Guinea to do missionary work for several years. Ms. Trapp’s father died in 1947, and her mother died in 1987.Ms. Trapp’s brother, Johannes von Trapp, is the last living member of the original family singers and her only immediate survivor.The Trapp Family Singers repertory, of course, included none of the songs later composed by Richard Rodgers and Oscar Hammerstein II for “The Sound of Music,” but when Ms. Trapp gave talks like the one at the Florida high school, she would gladly take requests for a number or two from the musical. What did she think of the film?“It was a nice movie,” she told The Post in 2007. “But it wasn’t like my life.” More

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      When Classical Music Was an Alibi

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      The idea that musicians and their work are apolitical flourished after World War II, in part thanks to the process of denazification.On April 16, 1955, the soprano Camilla Williams became the first Black singer to appear at the Vienna State Opera, bowing as Cio-Cio-san in Puccini’s “Madama Butterfly.” Critics hailed it as a landmark and said it illustrated how much Vienna had changed since the end of World War II, a decade earlier.What went undiscussed by the newspapers at Williams’s debut, however, were the colleagues she performed with: among others, Wilhelm Loibner, Erich von Wymetal and Richard Sallaba, all of whom were active musicians in Austria under National Socialism.Sallaba, a tenor, sang in several special performances of Strauss’s “Ariadne auf Naxos” for the Nazi leisure organization “Kraft durch Freude” (“Strength Through Joy”) between 1941 and 1943. On July 15, 1942, Loibner conducted a performance of Smetana’s “The Bartered Bride” for the Wehrmacht, and barely a month after Hitler committed suicide, he was back on the podium at the Vienna State Opera leading Puccini’s “La Bohème.” Von Wymetal, who coached Williams for her debut, assumed his position as the State Opera’s stage director after Lothar Wallerstein, a Jew, fled in 1938.Was Williams’s milestone tainted because she worked with those whose artistic careers directly benefited from the Nazi regime? Faced with such a question, we might be tempted to say that politics has nothing to do with classical music. It is an argument that has been heard again and again when artists come under scrutiny for their involvement in current events — most recently, musicians whose ties to President Vladimir V. Putin of Russia have been questioned.When the soprano Camilla Williams became the first Black singer to appear at the Vienna State Opera, it was alongside musicians who had been active when Austria was occupied by Nazi Germany.Archive/AlamyPerforming classical music, or listening to it, has never been an apolitical act. But the idea that it might be flourished in the wake of World War II, thanks in part to the process of denazification, the Allied initiative to purge German-speaking Europe of Nazi political, social and cultural influence.The American and British military demanded that German and Austrian musicians who wanted to resume work fill out “Fragebogen,” comprehensive questionnaires that sought to determine the extent of their political complicity. This resulted in lists of “white,” “black,” “gray acceptable” and “gray unacceptable” artists — categories that were immediately the subject of disagreement. The process also varied widely by region. American officials were initially committed to systematic denazification and decried the “superficial, disorganized and haphazard” efforts in the zones occupied by France, Britain and Soviet Russia.But even in the American zone, strict blacklists were short-lived. By 1947, responsibility for assessing guilt was transferred to German-run trial courts, which were invested in resuming the rhythms of institutionalized music-making, for cultural and economic reasons. The moral aims of denazification quickly conflicted with the realities of music as an industry and a set of labor practices. Austria’s often-claimed position after the war as “Hitler’s first victim” likewise meant that musical affairs there resumed quickly — with even less public conversation about accountability.Musicians slipped through the denazification process with relative ease. Many rank-and-file artists had been required to join Nazi organizations in order to remained employed, and the correlation of such membership to ideological commitment was often ambiguous. Individuals tended to lie on their forms to obtain a more advantageous status. And artists such as the eminent conductor Wilhelm Furtwängler referred to music’s apolitical status as a kind of alibi, even when they had performed on occasions, and as part of institutions, with deep ties to the regime.Allied forces were keen to “clean up” the reputations of musicians whose talents they valued, and even aided some in gliding through the denazification process. On July 4, 1945, the soprano Elisabeth Schwarzkopf was asked to fill out a Fragebogen because she was on the Salzburg register of National Socialists in Austria. Had the form been deemed acceptable, the American military would have approved her return to the stage.But when the American intelligence officer overseeing her case, Otto von Pasetti, realized that she had lied on the form, he destroyed it. The following day, she was asked to fill out another one. Although it was not any more accurate, Pasetti accepted it because Schwarzkopf’s status as a celebrity diva had convinced him that “no other suitable singer” was available for major operatic performances. Shortly thereafter, she climbed into a jeep driven by an American officer, Lieutenant Albert van Arden, and was driven 250 kilometers to Graz, Austria, to sing Konstanze in Mozart’s “Die Entführung aus dem Serail.”After 1945, then, career continuity was more the norm than the exception. Denazification status defined immediate employability but was only one factor in musicians’ prospects. Artists looking to resume their careers readily identified themselves as POWs, refugees, bombing victims, disabled soldiers and widows, many facing housing and food insecurity. Reference letters used postwar hardship as a justification for priority consideration or tried to explain how a person had been pulled into, as one put it, the “vortex” of Nazi politics. One baritone assured administrators that although he had been detained in a prison camp for several years, he still “had the opportunity to practice.”These claims of hardship easily slid into narratives of victimhood. Bombed concert halls and opera houses in formerly Nazi territories were potent symbols of destruction and the necessity of rebuilding, but also enabled the focus to shift from Nazi atrocities to German suffering. At the opening of the rebuilt Vienna State Opera on Nov. 5, 1955, just months after Williams’s debut in “Butterfly,” the conductor Karl Böhm — who had led concerts celebrating Hitler’s annexation of Austria in 1938 — was on the podium for the celebration. No Jewish survivors were invited to participate.Performances amid the rubble reignited a sense of community and attempted to rehabilitate classical music as inherently humanistic, universal and uplifting after its supposed “corruption” by propagandistic use during the Nazi era. In “The German Catastrophe” (1946), the historian Friedrich Meinecke evoked the power of German music as a restorative force: “What is more individual and German than the great German music from Bach to Brahms?” For Meinecke, the country’s music was redemptive, expressing the national spirit while still possessing a “universal Occidental effect.”Some composers, encouraged by the Allies, promoted the idea that modernist musical techniques were particularly antifascist because they had been banned by the Nazis — an exaggeration both of Nazi officials’ stylistic understanding and of the level of control they exerted over the arts. Winfried Zillig, a German who composed in the 12-tone style, had many career successes from 1933 to 1945, including major opera premieres and a position in occupied Poland, granted as a reward for his operas’ political values.The composer Winfried Zillig’s career flourished under the Nazis, but he later claimed that the regime had repressed his music.Ullstein Bild, via Getty ImagesBut Zillig later claimed that the Nazis had repressed his music. Around the time of his denazification trial, he expressed outrage at being “one of the few surviving ‘degenerates’” — that is, composers who, as modernists, were targeted by the regime — who was facing the indignity of being labeled a propagandist. Zillig’s self-flattering version of events was enshrined in Adorno’s writing about him and was not debunked until 2002, long after his death. His career as a conductor and radio director flourished in West Germany, and he played an important role in the dissemination of modern music.Despite the black-and-white thinking that too often accompanies these topics, and how easy it is to retrospectively condemn, Zillig’s career is a reminder that all working Austrian and German musicians were implicated in the Third Reich. The fact that classical music was the industry they worked in does not mean they transcended politics.The more uncomfortable truth may be that the ambiguity of classical musicians’ status under Nazism makes them prime examples of “implicated subjects,” to use the theorist Michael Rothberg’s phrase. Rothberg writes that “implicated subjects occupy positions aligned with power and privilege without being themselves direct agents of harm; they contribute to, inhabit, inherit or benefit from regimes of domination, but do not originate or control such regimes.”Many German and Austrian musicians occupied this liminal place, neither victim nor perpetrator but a participant in the history that produced both those positions. The well-meaning but blunt categories of denazification after 1945 actually blurred our understanding of the complex systems that led to war and genocide and how musicians operated within them.In 1948, seven years before Camilla Williams sang “Butterfly” in Vienna, the Black American soprano Ellabelle Davis gave a recital there, marking the first time a Black concert singer had performed in the Austrian capital since the outbreak of the war. Calling Davis’s performance “the first fully validated representative of the vocal arts from overseas since the war,” one critic heralded her debut as a turning point in Vienna’s musical journey, an opening of borders and an acceptance of voices that only a few years earlier would have been unthinkable.Commentators also pointed out that Davis was the first Black singer to perform in a Viennese classical venue since Marian Anderson in November 1937, a few short months before the Nazi annexation. At last, these critics said, the city was being restored to its previous era of musical openness. Such comments created a timeline that bridged the Nazi era, cordoning it off as an aberration.Yet other competing continuities also defined Vienna. Only a few months before Davis’s recital, the composer Arnold Schoenberg, who was Jewish, shared a scathing critique of the city’s postwar racial politics. Schoenberg, who had fled Europe in the 1930s, wrote in 1948, “I have the impression that in Vienna racial issues are still more important than artistic merit for judging artwork.”Later, in 1951, he affirmed that judgment: “I would like it best if performances of my music in Vienna were banned completely and forever. I have never been treated as badly as I was there.” Appeals to continuity after World War II could condemn or vindicate. Both classical music’s history of racism and its universalist aspirations persisted.In moments of war and violence, it can be tempting to either downplay classical music’s involvement in global events or emphasize music’s power only when it is used as a force for what a given observer perceives as good. Insisting on a utopian, apolitical status for this art form renders us unable to see how even high culture is implicated in the messy realities of political and social life. We must work to understand the complex politics of music, even when that means embracing discomfort and ambiguity.Emily Richmond Pollock teaches at the Massachusetts Institute of Technology and is the author of “Opera After the Zero Hour: The Problem of Tradition and the Possibility of Renewal in Postwar West Germany.” More

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      in Television

      Marvin Chomsky, Director of ‘Roots’ and ‘Holocaust,’ Dies at 92

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      A four-time Emmy Award winner, he directed landmark historical TV dramas and the movie “Inside the Third Reich.”Marvin Chomsky, an Emmy Award-winning director renowned for his work on historical dramas, including the blockbuster mini-series “Roots” and “Holocaust,” died on March 28 in Santa Monica, Calif. He was 92.His son Eric confirmed the death, in hospice care in a retirement community.Mr. Chomsky had been directing episodic television for many years when he was hired as one of the four directors of “Roots,” the groundbreaking 12-hour series based on Alex Haley’s book tracing his family’s origins from an African village to enslavement in the United States. Shown on eight consecutive nights in January 1977, it drew spectacular ratings and won nine Emmys.The “Roots” cinematographer Joseph Wilcots said in a Television Academy interview in 2007 that Mr. Chomsky was “a brilliant director” who “always thought his shots out very clearly,” in particular one in which Tom Harvey, the Black character played by Georg Stanford Brown, was whipped.Louis Gossett Jr., who played the enslaved musician Fiddler, told the syndicated columnist Cleveland Amory in 1977 that Mr. Chomsky and another director, John Erman, who were both white, were “very sensitive” and “let each of us do what we thought was best for our particular role.”Mr. Chomsky was nominated for an Emmy for “Roots” but lost to David Greene, another “Roots” director. He won his first Emmy a year later for directing “Holocaust” (1978), a four-part series, starring Meryl Streep and Michael Moriarty, that focused on two families in Nazi Germany: one Jewish, the other headed by an SS officer.Before filming a scene in which Mr. Moriarty, who played Erik Dorf, the SS officer, broke into tears, Mr. Chomsky showed him photographs of Nazi atrocities.“What you saw was Michael Moriarty’s response to those pictures,” Mr. Moriarty told The Fort Lauderdale News shortly after the series premiered. “The horror of what Dorf had done, the level of guilt — it was very close.”Eric Chomsky said in an interview that his father had been “traumatized” by the experience of filming in Germany and Austria, which included directing one scene in the former gas chamber at the Mauthausen concentration camp and another in which a large group of extras, portraying Jewish prisoners, were forced to strip naked and machine-gunned in a ravine.One young cameraman, Mr. Chomsky said, did not believe that the scene could have been based on reality.“Mr. Marvin, you are making this up for the movie,” Mr. Chomsky recalled the man telling him in a 2007 Directors Guild of America interview. “This didn’t really happen.”Mr. Chomsky called on a German crew member to attest to its veracity.When Mr. Chomsky accepted the Emmy for “Holocaust,” he said he had mixed feelings about winning an honor for a series that “depicted events that never should have happened at all.”But, he added, “They did happen, and I’m proud to have been able to tell that story to those who didn’t know, like my sons David, Eric and Peter, and possibly to remind some of those who forgot.”Marvin Joseph Chomsky was born on May 23, 1929, in the Bronx and grew up in Brooklyn. His father, Harry, and his mother, Gloria (Yarmuk) Chomsky, both immigrated from what is now Belarus and owned a candy store.While Mr. Chomsky was attending Stuyvesant High School in Manhattan, his deep voice brought him to the attention of an all-city radio workshop. That led to his appearing on a local radio station and, soon, working on a TV show for teenagers in the medium’s early days.He graduated from Syracuse University with a bachelor’s degree in speech in 1950 and earned a master’s in drama at Stanford University a year later. Following his Army service, Mr. Chomsky spent the next decade as an art director and scenic designer for TV shows, including “Captain Kangaroo,” “Arthur Godfrey Time” and the anthology series “Studio One.”While working as an art director on the series “The Doctors and the Nurses” in the early 1960s, Mr. Chomsky was asked by the show’s executive producer, Herbert Brodkin, if he wanted to become a producer. Mr. Chomsky declined, saying he’d rather be a director. He went on to direct three episodes of the show, followed by a long run of work on series like “The Wild Wild West,” “Star Trek,” “Gunsmoke,” “Mission: Impossible,” “Hawaii Five-O” and “Mannix.”After “Roots” and “Holocaust,” Mr. Chomsky won Emmys for directing “Attica” (1980), a TV movie about the bloody prison riot in upstate New York, and “Inside the Third Reich” (1982), a two-part film based on the autobiography of Albert Speer, Hitler’s minister of armaments and war production.He won his fourth Emmy as a producer of “Peter the Great” (1986), a mini-series about the Russian czar Peter I, starring Maximilian Schell, which Mr. Chomsky also co-directed with Lawrence Schiller.His last credits include “Strauss Dynasty” (1991), a mini-series about the Austrian musical family, and “Catherine the Great” (1995), a TV movie starring Catherine Zeta-Jones.In addition to his son Eric, Mr. Chomsky is survived by his other sons, Peter and David, and a granddaughter. He was separated from his second wife, Christa Baum-Chomsky. His marriage to Tobye Kaplan ended in divorce.Eric Chomsky said his father had wanted the facts in his work to stand up to scrutiny:“I worked with him on ‘The Deliberate Stranger’” — a 1986 mini-series about the serial killer Ted Bundy — “and my whole job was to read the trial transcripts to make sure the script was accurate.” More

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      ‘Babi Yar: Context’ Review: Unearthing Footage of a Nazi Massacre

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      Sergei Loznitsa’s new documentary, about the mass murder of Ukrainian Jews in 1941, arrives in theaters with a grim context of its own.Over two days in September, 1941, German soldiers, assisted by Ukrainian collaborators, murdered 33,771 Jews at the Babi Yar ravine outside Kyiv. The massacre was one of the earliest and deadliest episodes in what is sometimes called the “holocaust by bullets,” a phase of the Nazi genocide that took place outside the mechanized slaughter of the death camps. These mobile killing squads, known as Einsatzgruppen, are estimated to have taken at least 1.5 million lives.The Ukrainian-born filmmaker Sergei Loznitsa’s new documentary, consisting of archival footage interspersed with a few tersely informative title cards, is called “Babi Yar: Context.” What’s meant by “context” isn’t so much a broad, explanation of the event — such as one finds in the historian Timothy Snyder’s book “Bloodlands” — as a detailed visual narrative with a hole in the middle.When the Germans invaded the Soviet Union in 1941, they brought movie cameras as well as rifles. So did the Soviet Army when it took back Kyiv in 1943. Some of those cameras were instruments of propaganda; others were wielded by amateurs. The two sides left behind an extensive cinematic record, a pool of images that have mostly languished unseen since the end of the war. Weaving them together and dubbing in sound (the rumble of tanks and the murmur of crowds, with an occasional snippet of intelligible speech), Loznitsa has assembled a wrenching and revelatory collage.The killing itself took place off camera. What is astonishing is how thoroughly nearly everything that happened before and after the massacre was documented, in black-and-white and sometimes in color. The detail is unsparing and relentless: farms and villages set on fire by German soldiers; Jews being rounded up, humiliated and beaten; snowy fields strewn with frozen corpses; bombs exploding in downtown Kyiv; the public hanging of 12 Germans convicted of atrocities after the war.Though there is a military and political narrative to be gleaned from all of this, Loznitsa’s method (displayed in earlier found-footage films like “State Funeral,” about the aftermath of Stalin’s death) is to allow the human reality to speak for itself. A few prominent officials are identified — you may recognize Nikita S. Khrushchev, who became the leader of the Ukrainian Soviet Socialist Republic soon after the Germans were driven out — but what the film displays most vividly is the intense individuality of anonymous, ordinary people. History is a catalog of faces: city-dwellers and peasants; victims, perpetrators and bystanders; Germans, Jews, Russians and Ukrainians.Mostly, these people don’t speak. Toward the end, there are scenes of courtroom testimony, during which a German soldier and several witnesses and survivors talk about what happened at Babi Yar. Their words, in the absence of images, have a harrowing intensity beyond what any pictures might convey. So does the Soviet Jewish writer Vasily Grossman’s 1943 essay “Ukraine Without Jews,” quoted onscreen to emphasize the enormity of what can’t be shown.Much of the rest of “Babi Yar: Context” works the other way around, finding an eloquence in actions and gestures that words might not supply. And also an element of indeterminacy, as you try to read the thoughts and feelings on those faces.There is a political, moral dimension to the work of interpretation that Loznitsa compels. After Kyiv, other cities like Lviv fall to the Germans; the streets fill with Ukrainians celebrating their victory as liberation from Soviet oppression. Girls in traditional costumes present bouquets of flowers to Nazi officers, and banners are hoisted proclaiming the glory of Adolf Hitler and the Ukrainian nationalist Stepan Bandera. When Jews are rounded up, harassed and brutalized, local civilians are on hand to participate.Later, there are parades and flowers to welcome the Red Army. Hitler’s likeness is taken down and replaced with Stalin’s. You might wonder about the composition of the crowds. Did some of the same people who welcomed the German army as liberators also turn out to support the Soviet army’s return? Did residents of Kyiv who cheered the arrival of Nazi fighters also cheer their execution?Forcing you to think about these questions is one of the ways Loznitsa’s film draws you closer to the horror at its center, stripping away the easy judgment of hindsight as well as the layers of forgetting and distortion that accumulated around the massacre in subsequent decades.And of course “Babi Yar: Context,” completed before the Russian invasion of Ukraine, arrives in theaters with a grim context of its own. The Babi Yar Memorial near Kyiv was damaged in early March by a Russian missile. Russia’s president, Vladimir V. Putin, has claimed that one of his goals is the “denazification” of Ukraine, whose current president, Volodymyr Zelensky, is Jewish. The past that Loznitsa excavates casts its shadow on the present. Knowing about it won’t make anything easier, but not knowing can make everything worse.Babi Yar: ContextNot rated. Running time: 2 hours 1 minute. In theaters. More

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      ‘I Am Here’ Review: A Holocaust Survivor Reckons With Her Pain

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      Decades after experiencing some of the most nightmarish moments of World War II, a woman shares her stories.“I Am Here” begins with a promise it does not entirely keep. Jordy Sank’s documentary about the Holocaust survivor Ella Blumenthal ends its opening montage depicting antisemitic acts with a talk radio host telling listeners about the open letter Blumenthal wrote to a social media Holocaust denier.“Instead of condemning the person who posted it,” the host says admiringly, Blumenthal “reaches out an arm of friendship and even of love.”Given that lead-in, one might expect a documentary about a survivor who engages, maybe even transforms, those people who would refute history. That movie is not forthcoming. Instead, “I Am Here” is something more familiar, although undeniably stirring: a portrait of a dynamic soul whose life continues to defy the horrors she experienced.Whether she is swimming laps or walking a beachfront in South Africa — where she has lived since the 1950s — Blumenthal is a vision of vigor and faith, yet it was not until late in life that she began to reckon openly with her memories.In the film, as her 98th birthday nears, Blumenthal sits with her assembled children and grandchildren, recounting the ordeals she and her niece, Roma Rothstein, endured during the war.Animated sequences accompany Blumenthal’s accounts of the Warsaw Ghetto and the Majdanek, Auschwitz and Bergen-Belsen camps. The animation tempers the graphic tortures of the Holocaust without quelling the heartbreak.Sank was a teenager when he first met Blumenthal, and “I Am Here” feels like a primer pitched to younger viewers. As inspiring as his chosen subject is, the director missed an opportunity to use the story to deepen our understanding of our own memories, trauma and forgiveness.I Am HereRated PG-13 for Holocaust-related thematic content, disturbing images and violence. Running time: 1 hour 13 minutes. In theaters. More

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      'Great Freedom': Film Traces Long Shadow of Anti-Gay Law in Germany

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      A new film traces the many decades it took to abolish Paragraph 175, a measure criminalizing sex between men that was strengthened by the Nazis.BERLIN — A turning point arrives for Viktor and Hans, the central characters in the new film “Great Freedom,” when Viktor sees the concentration camp tattoo on Hans’s arm.It’s 1945, and Viktor has already forcibly thrown Hans out of the cell they share in a German prison after learning that Hans was jailed for having sex with men. But when Viktor, an ice block of a man with a murder conviction, discovers the tattooed number, he offers to give Hans a new design to cover up the past.“They put you from a concentration camp into the slammer? Seriously?” Victor (Georg Friedrich) stammers in disbelief, more to himself than to Hans (Franz Rogowski).The fictional character of Hans, liberated from a Nazi concentration camp at the end of World War II only to be sent directly to prison, is based on a chilling and often overlooked chapter in German postwar history.Hans is repeatedly arrested under Paragraph 175, a law criminalizing sex between men that the Nazis expanded just a couple of years into their regime, and which was kept on the books for decades after.The law was used, sometimes with elaborate sting operations, to convict up to 50,000 gay men in West Germany between 1945 and 1994 — roughly as many as were arrested during the decade in which the Nazis used it.“For gay men, the Nazi era did not end in 1945,” said Peter Rehberg, the archivist of Schwules Museum, a gay cultural institution in Berlin.When Sebastian Meise, the director of “Great Freedom,” read about the men who went from the concentration camps to prison because of their sexuality, it “really changed my understanding of history,” he said in a telephone interview from Vienna. The discovery set him off on an eight-year project that resulted in “Great Freedom,” which was Austria’s submission to the international feature category at this year’s Oscars.Modern Germany has been praised for its efforts to keep the dreadful memory of the Holocaust present for the generations born after what Hannah Arendt called the “break in civilization.” The Nazi era is a mandatory part of school history curriculums, for example, and many schoolchildren and police cadets are obliged to visit former concentration camps. But for many decades, postwar Germany’s treatment of gay men was also neither liberal nor progressive.In 1935, the Nazis strengthened Germany’s law criminalizing homosexuality, which was originally introduced in the 1870s. This allowed the regime to criminalize not just gay sex, but almost any behavior that could be seen to run afoul of heterosexual norms, including looking at another man. While East Germany had a slightly less restrictive version on its books, West Germany kept the strict Nazi legislation until 1969, when it was first reformed.Peter Bermbach at his home in Paris. He left West Germany in 1960 after being imprisoned under Paragraph 175. Elliott Verdier for The New York TimesFor West Germans like Peter Bermbach, Paragraph 175 cast a long shadow over the postwar decades.In his senior year of high school in West Germany in the late 1940s, he was overheard turning down a date with another boy. School officials did not just suspend him, they also reported him to the police.“It was the typical German sense of order and justice of the time,” said Bermbach, now 90, in a telephone interview.The second time, he didn’t get off as easily. At 29, with a Ph.D. and a job in a publishing house, he was caught putting his arm around a 17-year-old at a public pool. Bermbach spent four weeks in jail and was fined 5,000 marks — a hefty sum at the time.After he paid off the fine, he became one of the thousands of gay and bisexual men who fled Paragraph 175. He moved to Paris in 1960 in search of more freedoms.Meise and his writing partner Thomas Reider collected many stories from Bermbach’s generation of gay men during the six years they spent researching and writing the script for “Great Freedom,” visiting the archives at the Schwules Museum and the Magnus Hirschfeld Foundation, which collects interviews with men affected by the law.Still, Paragraph 175 did not stop gay culture from evolving in Western Germany; the German title of the film, “Grosse Freiheit,” is a nod to a venerable gay bar in Berlin where the penultimate scene takes place. But it did push many aspects of gay life underground, according to Klaus Schumann, 84. He remembered Berlin police pulling up in large vans in front of bars known to be gay hot spots in the late ’40s and ’50s. No one was criminally charged, he said, but everyone, including staff, were taken to the local police station to to be identified.“It was basically a way to keep control over people,” Schuman said.Hans (Franz Rogowski) first arrives at the prison in 1945 after being held in a Nazi concentration camp.MUBI“Great Freedom” traces Hans’s many stints behind bars, where he was labeled a “175,” jumping between 1945 and 1969. To help mark that time shift, Rogowski lost more than 25 pounds during filming, to make himself appear younger (the later scenes were filmed first). Shooting in an abandoned prison close to Magdeburg in the former East Germany, Meise captures the slow course of incarcerated time, as well as social change.“I would be very pleased if it was taken as a universal story,” Meise said of his film. “It’s so hard to disentangle the history and the current politics because it’s so virulent.” Meise noted that the issue is far from being a purely historical one, as there seem to be new pushes to reinforce heterosexual norms in places like some U.S. schools.For the men whose lives were affected by Paragraph 175, much has changed. After he settled in Paris, Bermbach built a career as a journalist and filmmaker. Last year he wrote an autobiography, and later this month the high school that kicked him out more than seven decades ago has invited him to visit and read from the book.“Honestly, I don’t really care,” Barmbach said of going back to the place that once expelled him. “As for being denounced for being homosexual, I’ve long forgotten about that.”After Paragraph 175 was reformed in 1969 and again in 1973, the last vestige of it was taken off the books in 1994. In 2017, a year after Meise started writing “Great Freedom,” the German parliament said anyone charged under the law would have their record expunged. It also agreed to offer a meager settlement to those who applied.Of the 50,000 men who might have eligible, only 317 had applied by last summer. More

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      Whoopi Goldberg Apologizes for Saying Holocaust Was ‘Not About Race’

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      Ms. Goldberg’s comments, on Monday’s episode of “The View,” came amid growing ignorance about the Holocaust and rising antisemitism.Whoopi Goldberg, the comedian and actress who is also a co-host of the ABC talk show “The View,” said repeatedly during an episode of the show that aired on Monday that the Holocaust was not about race, comments that come at a time of rising antisemitism globally. She later apologized.In the episode, Ms. Goldberg said the Holocaust was about “man’s inhumanity to man” and “not about race.” When one of her co-hosts challenged that assertion, saying the Holocaust was driven by white supremacy, Ms. Goldberg said: “But these are two white groups of people.”She added, “This is white people doing it to white people, so y’all going to fight amongst yourselves.” As she continued to speak, music came on, indicating a commercial break.There was a fierce backlash. Jewish groups said Ms. Goldberg’s comments were dangerous and the latest example of growing ignorance about the Nazi genocide. During World War II, under a policy of mass extermination, the Nazis killed six million Jews — about a third of the world’s Jewish population at the time — because they believed Jews were an inferior race.Later Monday, Ms. Goldberg appeared on Stephen Colbert’s “The Late Show” where she apologized, explaining that, as a Black person, she thinks of racism as being based on skin color but that she realized not everyone sees it that way. “I get it. Folks are angry,” she said. “I accept that, and I did it to myself.”She apologized again on Tuesday at the start of “The View.” She expressed remorse over her remarks, saying she realized that they were misinformed and that she had misspoken.“I said something that I feel a responsibility for not leaving unexamined because my words upset so many people, which was never my intention,” Ms. Goldberg said. “And I understand why now, and for that I am deeply, deeply grateful because the information I got was really helpful and helped me understand some different things.”On Monday, Ms. Goldberg had been discussing a Tennessee school district’s recent decision to remove a Pulitzer Prize-winning graphic novel about the Holocaust from its curriculum when she made her initial comments on Monday’s episode. On Monday night, she released a statement apologizing for them. On Tuesday, she said that she had learned from the experience.“It is indeed about race because Hitler and the Nazis considered Jews to be an inferior race,” she said. “Now, words matter, and mine are no exception. I regret my comments, as I said, and I stand corrected. I also stand with the Jewish people, as they know and y’all know because I’ve always done that.”During an appearance on the show on Tuesday, Jonathan Greenblatt, the chief executive of the Anti-Defamation League, said it was critical to combat hate and misinformation about the Holocaust.“The Holocaust happened and we need to learn from this genocide if we want to prevent future tragedies from happening,” Mr. Greenblatt said.Mr. Greenblatt suggested that “The View” should consider adding a Jewish host to its panel.“Think about having a Jewish host on this show who can bring these issues of antisemitism, who can bring these issues of representation to ‘The View’ every single day,” he said.Ms. Goldberg, 66, did not mention having a Jewish background, as she has in the past. She has said in interviews that she does not practice any religion but identifies as Jewish and adopted her distinctive stage name partly because of that. She was born Caryn Johnson.In 1994, Ms. Goldberg mentioned her ties to Judaism in an interview with The Orlando Sentinel, after the Anti-Defamation League criticized a recipe that she contributed to a charity cookbook for “Jewish American princess fried chicken.” The title was meant to be tongue-in-cheek, she said.“I am a Jewish-American princess,” she told the newspaper. “That’s probably what bothers people most. It’s not my problem people are uncomfortable with the fact that I’m Jewish.”This week, the criticism of Ms. Goldberg’s remarks was intense. Before he was invited onto “The View,” Mr. Greenblatt of the Anti-Defamation League wrote on Twitter: “No @WhoopiGoldberg, the #Holocaust was about the Nazi’s systematic annihilation of the Jewish people — who they deemed to be an inferior race. They dehumanized them and used this racist propaganda to justify slaughtering 6 million Jews. Holocaust distortion is dangerous.”And Mrs. Goldberg’s former co-host, Meghan McCain, said on Twitter on Monday that antisemitism was “a poison that is increasingly excused in our culture and television — and permeates in spaces that should shock us all.”According to a 2014 report by the Anti-Defamation League, more than one billion people globally hold antisemitic views. More than a third of people in the 102 countries polled had never heard of the Holocaust, the report found.Jewish communities around the world have indicated an increase in annual antisemitic incidents, according to research by the Anti-Defamation League. That feeling is pronounced in Europe, where 89 percent of Jews felt that antisemitism in their countries had increased between 2013 and 2018, according to a 2018 European Union survey of about 16,500 Jewish people.The survey also found that 40 percent of European Jews worried about being physically attacked, and across 12 E.U. countries where Jews have been living for centuries, more than a third said they were considering emigrating because they no longer felt safe as Jews.Last month, the United Nations adopted a resolution that condemns denial and distortion of the Holocaust. Ms. Goldberg’s comments also came weeks after a gunman held several people hostage at a Texas synagogue for 11 hours.David Baddiel, a British comedian and the author of the book “Jews Don’t Count,” said in an interview that antisemitism has very little to do with religion itself — descendants of Jewish people who had converted to Christianity were also killed in the Holocaust because they were viewed as members of the Jewish race.“If you are a race, an ethnicity, as Jews are, that have suffered persecution over many, many centuries, principally because that happens to be who you are, happens to be who your parents are, happens to be who your ancestors are, then that is racism,” Mr. Baddiel said.“There is no other word for it.” More