Goran Rosenberg - A Brief Stop On the Road From Auschwitz

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This shattering memoir by a journalist about his father’s attempt to survive the aftermath of Auschwitz in a small industrial town in Sweden won the prestigious August Prize. On August 2, 1947 a young man gets off a train in a small Swedish town to begin his life anew. Having endured the ghetto of Lodz, the death camp at Auschwitz-Birkenau, the slave camps and transports during the final months of Nazi Germany, his final challenge is to survive the survival.
In this intelligent and deeply moving book, Göran Rosenberg returns to his own childhood to tell the story of his father: walking at his side, holding his hand, trying to get close to him. It is also the story of the chasm between the world of the child, permeated by the optimism, progress, and collective oblivion of postwar Sweden, and the world of the father, darkened by the long shadows of the past.

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The war has been good for Södertälje and many people are anxious about what will happen when peace breaks out and the world is lying in ruins.

Be that as it may, there it is, the newly created cityscape below the railroad station on the other side of the new railroad bridge across the widened canal, waiting to come in your way.

You all are very lonely I imagine As lonely as the inhabitants of the Warsaw - фото 10

картинка 11

You all are very lonely, I imagine. As lonely as the inhabitants of the Warsaw ghetto when they hear the music and laughter from the carousel in Krasiński Park. As lonely as the last people in a world that no longer exists, and which the people in the world that now exists have already forgotten.

Even before the fire is out, they’ve already forgotten the flames.

You’re very lonely at the station in Radogoszcz.

It’s full of people, of course: all of you who are to depart and who are now being squeezed together into the little assembly area in front of the cattle cars, and all the policemen and soldiers and dogs surrounding you, and the many inhabitants of the Germanized town of Litzmannstadt, who on this day, as on all days, are passing by in their separate world on the other side, and who cannot avoid seeing you as you mount the narrow wooden ramps and cram yourselves into the dark cars with the air vents covered by barbed wire and vanish from sight behind heavy doors that are slammed shut and bolted from the outside. Maybe they say something to each other about how much cleaner the town will be now that the ghetto has been liquidated and all traces of the Jews are gone.

The train, its cattle cars bursting with living people — the whites of their eyes are occasionally seen glittering through the sealed air vents — travels on ordinary railroad tracks through ordinary towns inhabited by ordinary people who occasionally look up from their ordinary activities to see what it is that’s passing by.

In a cattle car rolling through the German camp archipelago, the narrator in Jorge Semprún’s novel The Long Voyage has been able to get a standing place by the air vent and looks out over a world that is no longer his. On one occasion the train stops at Trier, a traditional German town in the beautiful Moselle Valley, which the narrator recalls from his childhood. At the station in Trier, he sees people gradually realize that this isn’t a train like any other. They’re talking agitatedly among themselves and pointing to the air vents in the freight cars, and a little boy who hears what they’re saying shakes his head angrily and rushes off to get a big stone, which he hurls at the air vent with all his might, coming close to smashing the face of the man standing next to the narrator behind the barbed wire.

It’s a long journey. People die on their feet.

Even young men die on their feet.

The young man standing next to the narrator dies on his feet, too.

I try to imagine the loneliness in the cars.

The loneliness of the moment when the door of the car is bolted behind you and the world as you’d recently understood it definitively leaves you.

Eighteen months later, in a letter to the young woman who is to be my mother, you write of “the nightmarish night in the railroad car on the way to hell.”

That’s all you write about the start of your journey.

THE ROAD

A lifetime later. At the opening of an art exhibit in Linköping, I meet Sara. Sara’s a small woman with a shy smile and restlessly glittering eyes who comes up to my friend Peter, the artist, and asks if he can give her a lift to the funeral of her friend Ester the next day. The Jewish cemetery in Norrköping is over two hundred years old but still has some space left, Peter explains to me. It’s a very nice cemetery, he adds, and free of charge, if you want to lie there.

No, Norrköping is not my place on earth, and hopefully not beneath it either, but tomorrow it will become Ester’s place, and perhaps eventually Sara’s, just as it has already become the place for many others who chose to make this their last stop on the road from Auschwitz.

I ask Sara Fransson, born Sara Leczycka in Poland on February 4, 1927, where she once came from, and she replies Łódź.

And then from Auschwitz, of course, she adds.

And then? I ask.

What do you mean, “then”? she seems to wonder. I survived Auschwitz, what else is there to say?

Yes, but by what road did you come from Auschwitz? I insist.

I seize every opportunity to ask about the road from Auschwitz, since every road from Auschwitz is an individual miracle unto itself, as distinct from the road to Auschwitz, which is a collective hell shared by each and every one. The road from Auschwitz follows the most shifting routes, veers off to the most unpredictable destinations, and comes through the most unexpected places. Those who are on the road from Auschwitz are all exceptions, just as every road from Auschwitz is an exception. And since the few who reach the end of the road alive have rarely traveled the same road, it’s all too easy for the roads from Auschwitz to sink into oblivion.

Christianstadt, do you know anything about Christianstadt? asks Sara. Is there a place called Christianstadt? She was only seventeen on the road from Auschwitz and can’t remember for sure if that was the name of the place, or even if it exists, but if there is a place called Christianstadt, then it’s a place on her road from Auschwitz to Linköping.

No, I’ve never heard of Christianstadt, as I had once never heard of Vechelde or Watenstedt or Uchtspringe or Wöbbelin. And since I’ve set myself the task of digging those places out of oblivion, I also dig out Christianstadt, which proves to be a small town in eastern Germany that after the war becomes a small town in western Poland and changes its name to Krzystkowice and over time is reduced to a suburb of Nowogród Bobrzański. During the war there was a munitions factory in Christianstadt, owned by Deutsche Dynamit Aktiengesellshaft, DAG, previously Alfred Nobel & Co., which was the main reason the Germans set up a slave labor camp here in July 1944. The camp was sited at Schwedenwall, the Sweden wall, in the forests west of the town, and since the delicate and dangerous work of packing explosives into grenade casings was considered particularly suited to young women with deft fingers, the SS leadership in Auschwitz received a special order from the former Nobel & Co. in Christianstadt for female slave laborers. In late August or early September 1944, the order was dispatched by railroad freight cars, about ten carloads with altogether about five hundred women, recently delivered to Auschwitz from the ghetto in Łódź. The slave labor camp in Christianstadt was under the administration of the concentration camp at Gross-Rosen (today Rogoźnica in southwestern Poland), and when Sara Fransson much later writes down her memories, Gross-Rosen is the name she remembers.

The summer and autumn of 1944 is the time of hastily established slave labor camps in rapidly disintegrating Nazi Germany. The flow of civilian forced labor from occupied Europe is drying up, and German industry turns its gaze on the concentration camps. This is the time when the roads from Auschwitz open up. The war industry needs slave laborers, and the German annihilation machine is asked to provide them. The request is a source of some conflict, since the German annihilation machine needs to kill people, while the German war machine needs to keep them more or less alive. The conflict remains unresolved to the last. People are annihilated and people are delivered.

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