Recommended
Dora Horn's The Rescuer is a short non-fiction piece about the efforts of an American, Varian Fry, to save cultural and intellectual luminaries at risk from the Nazis, either because they were Jewish, dissidents, or both.
Churchill once said that "great and good are seldom the same man", and Horn illustrates his meaning almost perfectly. Varian Fry was a great man, and he worked within a system governed by great people, all the way up to Franklin and Eleanor Roosevelt. The people he saved were also great people: Marcel Duchamp, Hannah Arendt, Marc Chagall, Max Ernst, Andre Breton and Claude Levi-Strauss, to name only a few. But Horn highlights that - no matter how history has recorded these people and their deeds - the term good is sometimes ill-fitting.
Unlike the more familiar story of Oskar Schindler, who, throughout the 1960s, was propped up financially by donations from the people he had saved, those rescued by Fry did not wish to maintain contact with him after the war. Nor did many demonstrate any gratefulness for the immense risk he had undertaken; several even put his operations in danger with their vanity and self-absorption.
And, even though Fry was doing good work and ultimately saved over 2000 people, he was a troubled man, so much so that one of his children still refuses to discuss him. Another ascribes his erratic behaviour to bipolar disorder. As Horn also points out, there is also a certain irony in his position as a Righteous Gentile. He helped people to escape the Nazis' brutal eugenics programmes, but, in order to do so, subjected these people to another form of eugenics; only people making the most important contributions to the "culture of Europe" would be considered.
As for the statesmen of the American government, they tried to have Fry recalled when his work was no longer in line with their politics (i.e. when they realised they were actually going to have to take in all these people Fry was saving!). When Fry refused to cease and desist, the State Department tipped off the Vichy regime about Fry and his team, leading to their arrests.
Going in, I thought Fry's story would be presented in a self-congratulatory American-saves-the-world manner, but I couldn't have been more wrong. In fact, for Horn and other who have studied Fry, this is why is story has received so little attention, comparative to those like Oskar Schindler. It blurs the black-and-white binaries through which we see the Second World War. Whereas normally we have the good, heroic Americans (and other Allies) as the counterpoint to the evil Nazis, here the Americans do not come out smelling so fresh. Not only did they dob Fry in to the Nazis' puppet government in France, their actions make a mockery of our two core narratives when it comes to the Holocaust: that we didn't know a genocide was occurring, and, that, even if we had known, we would have been powerless to stop it. This second assumption rests on the fallacy that people would want to do anything, which then, as now, is not necessarily true.
We like the story of the Righteous Gentile, but the truth is that most Gentiles were decidedly unrighteous, even when they had a level of awareness of what was happening to the Jews across Europe. And, make no mistake, Fry's experience demonstrates that the implementation of the Final Solution was an open secret.
But then, there is also something greater, something I sometimes wonder when I open the newspaper and read about Europe's current refugee crisis, Australia's despicable treatment of asylum seekers or Trump and the rise of the far right in the United States. If we tell ourselves these comforting fictions that we didn't know, that we were powerless, are we more likely to ignore the cries for help that are occurring now, or in the future? After all, as George Santayana said, "those who cannot remember the past are doomed to repeat it.".
Churchill once said that "great and good are seldom the same man", and Horn illustrates his meaning almost perfectly. Varian Fry was a great man, and he worked within a system governed by great people, all the way up to Franklin and Eleanor Roosevelt. The people he saved were also great people: Marcel Duchamp, Hannah Arendt, Marc Chagall, Max Ernst, Andre Breton and Claude Levi-Strauss, to name only a few. But Horn highlights that - no matter how history has recorded these people and their deeds - the term good is sometimes ill-fitting.
Unlike the more familiar story of Oskar Schindler, who, throughout the 1960s, was propped up financially by donations from the people he had saved, those rescued by Fry did not wish to maintain contact with him after the war. Nor did many demonstrate any gratefulness for the immense risk he had undertaken; several even put his operations in danger with their vanity and self-absorption.
And, even though Fry was doing good work and ultimately saved over 2000 people, he was a troubled man, so much so that one of his children still refuses to discuss him. Another ascribes his erratic behaviour to bipolar disorder. As Horn also points out, there is also a certain irony in his position as a Righteous Gentile. He helped people to escape the Nazis' brutal eugenics programmes, but, in order to do so, subjected these people to another form of eugenics; only people making the most important contributions to the "culture of Europe" would be considered.
As for the statesmen of the American government, they tried to have Fry recalled when his work was no longer in line with their politics (i.e. when they realised they were actually going to have to take in all these people Fry was saving!). When Fry refused to cease and desist, the State Department tipped off the Vichy regime about Fry and his team, leading to their arrests.
Going in, I thought Fry's story would be presented in a self-congratulatory American-saves-the-world manner, but I couldn't have been more wrong. In fact, for Horn and other who have studied Fry, this is why is story has received so little attention, comparative to those like Oskar Schindler. It blurs the black-and-white binaries through which we see the Second World War. Whereas normally we have the good, heroic Americans (and other Allies) as the counterpoint to the evil Nazis, here the Americans do not come out smelling so fresh. Not only did they dob Fry in to the Nazis' puppet government in France, their actions make a mockery of our two core narratives when it comes to the Holocaust: that we didn't know a genocide was occurring, and, that, even if we had known, we would have been powerless to stop it. This second assumption rests on the fallacy that people would want to do anything, which then, as now, is not necessarily true.
We like the story of the Righteous Gentile, but the truth is that most Gentiles were decidedly unrighteous, even when they had a level of awareness of what was happening to the Jews across Europe. And, make no mistake, Fry's experience demonstrates that the implementation of the Final Solution was an open secret.
In 1935, Fry witnessed a pogrom along the Kurfuerstendamm in Berlin, which, according to one of his co-rescuers, contributed to his decision to go to France years later. At the time though, Fry reported on the violence for The New York Times. In 1942, he wrote another piece, this time for The New Republic, in which he chronicled a 1935 meeting with Ernst Hanfstaengl, the Nazis' chief foreign press officer. Hanfstaengl told Fry, quite plainly, that he and the 'moderate' Nazis wanted to expel the Jews, while Hitler's 'radical' wing had their hearts set on mass murder. Neither was Fry was not the only person reporting these developments to the American newspapers.
As for the American government, they agreed to Fry's presence in France, if only tacitly, because they knew that the alternative was losing these great brains to extermination camps. But, even so, they took almost few actions to offer refuge to other European Jews because both the government and the general population were scared of opening the door to 'floods' of Jewish refugees, as the case of the SS St. Louis shows.
The great strength of Horn's writing lies in her ability to make the reader examine these things in a new light, and she does so by conveying her own conflicted feelings. In one instance, she writes:
The inevitability of murder...is the premise of all narratives of Holocaust rescue - and part of what makes me so uncomfortable with them. The assumption in such stories is that the open maw of death for Europe's Jews and dissidents was something like a natural disaster. These stories, in some sense, force us - people removed from that time by generations - to ask the wrong questions, the kind of questions we might ask about a tsunami or an epidemic. Someone has to die, the thinking goes, and the only remaining dilemma is who will get the last seat on the lifeboat or the last vaccine. But these questions fall short by assuming that the perpetrators were irrelevant. As long as we are questioning the choices that are made, shouldn't we be considering the possibility of the Holocaust not happening at all? If someone was in the position to choose whether to save person A or person B, shouldn't whole societies have been in the position to reject the notion of genocide altogether? Why didn't everyone become Denmark? (Loc. 387-396)I read The Rescuer in the first days of the new year, but Horn's rendering of Fry's story and the Holocaust in general have stuck with me these past months, invoked by things I come across in my everyday life. First of all, there are the people Fry saved, who have been popping up everywhere, even though Levi-Strauss was the only one I had any awareness of before starting this book.
But then, there is also something greater, something I sometimes wonder when I open the newspaper and read about Europe's current refugee crisis, Australia's despicable treatment of asylum seekers or Trump and the rise of the far right in the United States. If we tell ourselves these comforting fictions that we didn't know, that we were powerless, are we more likely to ignore the cries for help that are occurring now, or in the future? After all, as George Santayana said, "those who cannot remember the past are doomed to repeat it.".
