5 podcasts to listen to on Holocaust Memorial Day

Today is Holocaust Memorial Day 2021, a day that encourages remembrance in a world scarred by genocides. The 27 January marks the anniversary of the liberation of Auschwitz-Birkenau, the largest of the German Nazi concentration camps in Europe. During the Holocaust six million Jewish men, women and children lost their lives, so on Holocaust Memorial Day we honour and remember the memory of those who were lost and those who survived.

Over the years the Birkbeck Pears Institute for the Study for Antisemitism has produced podcasts that touch on different aspects of this history, through the lens of academics from a range of institutions. They are all free to listen to. There will be a live event on 2 February. 

Letters EdithNewYear

A letter from a child called Edith. Letters will be discussed as part of ‘ Holding on Through Letters: Jewish Families During the Holocaust’ a live online event on that will be held on 2 February.

1. A Bystander Society? Passivity and Complicity in Nazi Germany

Professor Mary Fulbrook, University College London, 18 February 2020

Exploring experiences of Nazi persecution, Professor Fulbrook analyses the conditions under which people were more or less likely to show sympathy with victims of persecution, or to become complicit with racist policies and practices. In seeking to combat collective violence, understanding the conditions for widespread passivity, Professor Fulbrook suggests, may be as crucial as encouraging individuals to stand up for others in the face of prejudice and oppression. Listen on the Pears Institute website.

2. ‘Warrant for Genocide’? Hitler, the Holocaust and the ‘Protocols of the Elders of Zion’

Professor Richard Evans, Birkbeck, University of London, 4 February 2019

The Protocols of the Elders of Zion, a notorious antisemitic forgery dating from the beginning of the 20th century, have been called ‘the supreme expression and vehicle of the myth of the Jewish world-conspiracy’. In his talk, Professor Evans takes a fresh look at the Protocols. He asks whether either the contents of the document or the evidence of Hitler’s speeches and writings justify these claims and examines the light they throw on the origins and nature of Nazi antisemitism. Listen on the Pears Institute website.

3. Antisemitism, ‘Volksgemeinschaft’ and Violence: Inclusion and Exclusion in Nazi Germany

Professor Michael Wildt, Humboldt University, Berlin, 27 January 2016

Professor Wildt explores antisemitism and violence in Nazi Germany. By definition, the Nazi Volkgemeinschaft – the national community, barred all Jewish Germans. National Socialist politics included the exercise of violence, and violence against Jews was a visible expression of the Volksgemeinschaft – it was antisemitism in action.  Listen on the Pears Institute’s website.

4. Remapping Survival: Jewish Refugees and Rescue in Soviet Central Asia, Iran and India

Professor Atina Grossmann, The Cooper Union for the Advancement of Science and Art, New York, 28 January 2015

Professor Grossmann addresses a transnational Holocaust story that remarkably – despite several decades of intensive scholarly and public attention to the history and memory of the Shoah – has remained essentially untold, marginalized in both historiography and commemoration. Listen on the Pears Institute’s website.

On the 2 February, the Pears Institute in collaboration with the Institute of Historical Research will host a live event, that is free to attend.

5. Holding on Through Letters: Jewish Families During the Holocaust

Professor Debórah Dwork, The City University of New York

2 February 2021

Jewish families in Nazi Europe tried to hold onto each other through letters – but what to say, and about what to remain silent? In her presentation, Professor Dwork will trace how letters became threads stitching loved ones into each other’s constantly changing daily lives.  Book your free place.

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To lie about History – Statues and the British Slave Trade

Gabriel Burne, an MA History of Art student, discusses the legacy of the historical figures whose statues have been removed and how the current debates around these monuments should encourage deeper discussion about Britain’s violent and racist past. 

“The air of England is too pure for any slave to breathe.” Allegedly this was said during the trial of Shanley v. Harvey, a case where a British man, Shanley, was attempting to recoup a substantial sum of money given to Harvey by Shanley’s niece on her death bed. The basis of the claim was that Shanley had bought Harvey as a child slave to England some 12 years earlier and given him to his now deceased niece. I heard it quoted during my undergraduate degree in History in a debate about the role that slavery played in the UK economy. Even though many slaves were bought, sold and owned on the British Isles, the quote was employed as evidence of Britain’s relationship to slavery being distinct from that of the United States. Whilst the quote was likely never uttered, and the sentiment it reflected false, its popularisation reflects this Island’s complex and unresolved relationship to its violent and racist past. Much of Britain’s history of racial violence is hidden, existing only as ghosts haunting the otherwise heroic narrative of Britain and its heroes. When I embarked on a Master’s degree at Birkbeck in History of Art, it was these ghosts I wanted to know more about, in an effort to reinsert the lives and horrors which these spectres recall back into popular British history.

For many of us in Britain, our understanding of racism is taught from the perspective of the United States. The civil rights movement – Martin Luther King, the KKK, Malcolm X and segregation – are all things many in the UK have an understanding of. They are core aspects of our national curriculum and whilst they teach us important lessons on white supremacy, they create a sense of separation from the problems that exist here in Britain. To learn more about how we honour and adulate those who created this system of white supremacy in the UK, I took a module called “Slavery and its Cultural Legacies.” My reading for the course took me to some of the black theorists writing in the US currently – particularly Saidiya Hartman and Christina Sharpe. Whilst their writing was specifically speaking to an American experience, I felt there was a lot to be learned from their ideas here in the UK. Sharpe and Hartman speak of “the wake” and “the afterlife” of slavery respectively. Slavery’s violence lives on in white supremacy, a condition which is constitutive of contemporary Britain. The Research Project that I am currently writing examines the British monuments that often honour and/or neglect to acknowledge racial violence as part of the individual championed legacy.

Robert Milligan statue outside the London Docklands Museum

Robert Milligan statue outside the London Docklands Museum

In February this year, I went to the London Docklands Museum organised as part of the module. We were taken through the museum’s exhibition on slavery – London, Sugar & Slavery. The exhibition itself speaks of the ubiquity and brutality of the slave trade in the UK and is situated in the very building that was a hub for receiving the imported goods from Britain’s slave plantations. Whilst the museum takes steps to foreground black voices and highlight some of these hidden histories, a walk onto the docks outside the entrance reveals some stark reminders of this unconfronted violence. A cocktail bar serves “plantation punch” as a drink on the menu. And towering just in front of that sits a statue honouring prominent British slave trader Robert Milligan, who by the time of his death in 1809, owned two sugar plantations and 526 slaves in Jamaica.

I stared up at the dead metal eyes of Milligan looking out across the docks, posed as if smiling upon an arriving ship, bountiful with the fruits of his murderous plantations. The plinth on which the statue stands illustrates his achievements with a relief that depicts Britannia seated on her tame-looking British lion, whilst the female figure of commerce offers her riches and at her feet three cherubs help carry the bounty. The mast of an approaching ship is visible in the background, the very ships whose docking in Greenwich Milligan would have cheered.

The engraving below Robert Milligan’s statue

The engraving below Robert Milligan’s statue.

In romanticising the wealth men like Milligan brought lady Britannia, statues such as this obscure how this wealth originated in racial violence – the lucrative cargo carried aboard these ships, and which both Milligan and Britain celebrate, were produced by the enslaved. The continued existence of these statues’ silences new voices and alternative histories under the weight of the historical indulgence upon which Britain’s current power structures relies, that of a grotesque imperial and racially violent past located elsewhere, in far-off lands.

When I embarked on researching the Milligan statue, along with the statues of the slave trader Edward Colston in Bristol and Cecil Rhodes in Oxford, George Floyd was still alive. The protests catalysed by his murder at the hands of three police officers have since led to each either being removed or torn down by activists. This totally unforeseeable set of events taking place as I research these statues has left my project at an incredible crossroads that changes from day-to-day. The removal of the Colston statue in Bristol by activists, followed by its symbolically poignant casting into the harbour, prompted the Milligan statue to be removed by the local council days later. It has just been announced that the Cecil Rhodes statue that sat on Oriel College and has for years been the subject of the Rhodes Must Fall campaign, will likewise be removed. Commenting on these events, the Prime Minister stated that to remove these statues is to “lie about our history and impoverish the education of generations to come.” This statement is reminiscent of the same mental gymnastics performed by the relief that sits below the Milligan statue. Rather than being moved by watching the monuments to these men fall and cheering what is, at best, a small step toward confronting this violent past, Johnson continues the exercise of obfuscation. Not once does he mention precisely what he thinks this history is, yet he claims it to be the “truth”. To engage in the actual process of discussing this history is to highlight what these statues hide: that of a British slave-trading and imperial past not confronted, and the “afterlives” of the British slave in which non-white people in this country must live.

At the time of an anti-racist uprising alongside offering solidarity to America, we must also reflect on the constitutive role slavery and white supremacy have played in British history. As the actions of many demonstrators have movingly and powerfully shown, it is imperative to reflect on what voices are hidden when men like Colston, Milligan and Rhodes are celebrated. We must remind ourselves that the enslaved also breathed the UK’s air “too pure.”

Further reading:

On the British abolitionist movement and the Haitian revolution 

CLR James, The Black Jacobins, (Random HouseNew York, 1989)

US Black studies theorists and the afterlives of slavery 

Saidiya V Hartman Lose your mother: a journey along the Atlantic slave route (Farrar, Straus and Giroux, New York, 2007)

Christina Sharpe In the Wake: On Blackness and Being (Duke University Press, Durham and London, 2016)

Fred Moten In the Break: The Aesthetics of the Black Radical Tradition (University of Minnesota Press, 2003)

For British involvement in the slave trade

Paul Gilroy The Black Atlantic: Modernity and Double-Consciousness (Verso, London, New York, 1993)

Catherine Hall Legacies of British Slave-Ownership (Cambridge University Press, Cambridge, 2016)

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