Kedainiai & Dotnuva

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On the road to Keidan

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Dotnuva Jewish cemetery

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Book presented to school

At Atzalyno Gymnazija with Laima, other teachers and students.

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Video of presentation by two students

Report on the school’s visit to Seduva and the Lost Shtetl. Click on this image below.

Visit-to-Seduva

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Around the streets of the Old Town of Kedainiai.

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The cultural centre, formerly the two synagogue complex.

Ziezmariai & Switched At Birth

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The synagogue

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and surrounds

Read about the restoration here.

 

****************************

Here is an amazing story connected with Ziezmariai

Ida-s

Sam & Ida Benson, neé Zlate Kot

In January I posted a request on LitvakSIG and JewishGen for stories or photos for the new Ziezmariai KehilaLink.

This is one of the replies I received:

 

do have links in Zhezhmir (Ziezmariai!  My grandmother, Ida Benson, neé Zlate Kot, immigrated from Zhezhmir to New York in 1907.  Her parents were Kopel Kot and Frieda Rubinovitch, from the same town.  In addition to Ida, she had a sister, Channa (Annie) and Mosche (Max) who followed her.  That’s the good news.  The bad news is that until a year ago we didn’t know who our grandparents were.  Our father, James Patrick Collins, was somehow or another was mistaken for an Irish baby born on the same day in the same New York City teaching hospital.  The other child was raised by my biological grandparents.  Dad wasn’t so lucky.  His Irish mother, Katie Kennedy, died when Dad was 9 months old and his Irish father, John Collins, put the three children in a Catholic orphanage when none of the sisters would agree to raise the children.  We only discovered the mistake 99 years after Dad’s birth and solved the mystery almost exactly a year ago. I’ll include the relevant links to the story.

Since making contact with the Bensons, we’ve had many long discussions about our common grandparents and where they came from in Lithuania.  Unfortunately, my first cousins said our grandparents (who they knew quite well), never talked about the old country or their early lives.  I am so excited to see that someone is researching their Shtetl and may possibly provide some understanding of their lives.  I went to Lithuania 3 years ago and it pains me that I was so close to Ziezmariai, but didn’t know I should visit.

Thanks

Alice Piebuch

Please read the full and amazing story on these two links:

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Cousins Alice Piebuch and Phyllis Pullman

My reply:

29 January 2016

Alice

Three years ago I met a CHABAD Rabbi in Tallin, Estonia and asked him where his family were from. He told me Ziezmariai in Lithuania.

His name is Shmuel KOT.

When I was in Riga the next day, I attended the morning service at the Peitav shul. The young CHABAD Rabbi told me that he was the brother of Rabbi Shmuel in Tallinn.

Eli

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With Rabbi Shmuel KOT in Tallinn

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With Rabbis Glasman & Shneur Zalmen KOT in Riga

We are now trying to find links between these two KOT families from Ziezmariai.

The Ziezmariai KehilaLink can be found here

Vilnius Visit May 2016

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With Faina, Ruta and Sasha

At the The Choral Synagogue.

I attended three services at the Choral synagogue, and it was good to see them well attended

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With Milda and Sandra at Maceva & The Lost Shtetl. Jonas took the photo.

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With Raimonda and Misha at the Solomo Aleichemo ORT School

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With Zilvinas Beliauskas at the Vilnius Jewish Public Library

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One of the publications from the Library. This one is in English.

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With Ingrida Vilkiene, the co ordinator of the TEC Tolerance Education Centres in Schools in Lithuania.

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Some examples of the excellent work produced from Ingrida and her team.

I also met the head of the Jewish community, Faina Kukliansky. The community here needs help.

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Around and about in Vilnius.

St Albans England

Here are some photos taken last weekend at and around  St Albans, outside London.

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St Albans

From Wikipedia, the free encyclopedia
St Albans
StAlbansCathedral-PS02.JPG
View of the west end of St Albans Abbey Church
St Albans COA.svg
Coat of Arms

St Albans is located in Hertfordshire

St Albans
St Albans
 St Albans shown within Hertfordshire
Area  6.99 sq mi (18.1 km2)
Population 57,795 (2011)[1]
   – density  8,268/sq mi (3,192/km2)
OS grid reference TL148073
   – London 19 mi (31 km)  SSE
District St Albans
Shire county Hertfordshire
Region East
Country England
Sovereign state United Kingdom
Post town ST. ALBANS
Postcode district AL1, AL2, AL3, AL4

Coordinates51.755°N 0.336°W

St Albans /sənt ˈɔːlbənz//sn…/ is a city in Hertfordshire, England and the major urban area in the City and District of St Albans. It lies east of Hemel Hempstead and west of Hatfield, about 19 miles (31 km) north-northwest of London, 8 miles (13 km) southwest of Welwyn Garden City and 11 miles (18 km) south-southeast of Luton. St Albans was the first major town on the old Roman road of Watling Street for travellers heading north, and it became the Roman city of Verulamium. It is a historic market town and is now a dormitory town within the London commuter belt and the Greater London Built-up Area.

Name

St Albans takes its name from the first British saint, Alban. The most elaborate version of his story, Bede’s Ecclesiastical History of the English People, relates that he lived in Verulamium, sometime during the 3rd or 4th century, when Christians were suffering persecution. Alban met a Christian priest fleeing from his persecutors and sheltered him in his house, where he became so impressed with the priest’s piety that he converted to Christianity. When the authorities searched Alban’s house, he put on the priest’s cloak and presented himself in place of his guest. Consequently, he was sentenced to endure the punishments that were to be inflicted upon the priest, unless he renounced Christianity. Alban refused and was taken for execution. In later legends, his head rolled downhill after execution and a well sprang up where it stopped.[2]

The Hertfordshire County Show

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A Walk To Verulamium

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Verulamium

From Wikipedia, the free encyclopedia

Coordinates51.7500°N 0.3539°W

Verulamium
Mortared wall with stacked thick stone layers over thin red brick layers, with a triangular tunnel through

Remains of the city walls

Verulamium is located in Hertfordshire

Verulamium
Verulamium
 Verulamium shown within Hertfordshire

Verulamium was a town in Roman Britain. It was sited in the southwest of the modern city of St Albans in HertfordshireGreat Britain. A large portion of the Roman city remains unexcavated, being now park and agricultural land, though much has been built upon (see below).[1] The ancient Watling Street passed through the city. Much of the site and its environs is now classed as a scheduled ancient monument.[2]

History

Before the Romans established their settlement, there was already a tribal centre in the area which belonged to the Catuvellauni. This settlement is usually called Verlamion. The etymology is uncertain but the name has been reconstructed as *Uerulāmion, which would have a meaning like “[the tribe or settlement] of the broad hand” (Uerulāmos) in Brittonic.[3] In this pre-Roman form, it was among the first places in Britain recorded by name. The settlement was established by Tasciovanus, who minted coins there.

The Roman settlement was granted the rank of municipium around AD 50, meaning its citizens had what were known as “Latin Rights”, a lesser citizenship status than a colonia possessed. It grew to a significant town, and as such received the attentions of Boudica of the Iceni in 61, when Verulamium was sacked and burnt on her orders: a black ash layer has been recorded by archaeologists, thus confirming the Roman written record. It grew steadily; by the early 3rd century, it covered an area of about 125 acres (0.51 km2), behind a deep ditch and wall. It is the location of the martyrdom of the first British martyr saint, Saint Alban, who was a Roman patrician converted by the priest Amphibalus.[4]

Roman theatre packed-earth entryway and central stage surrounded by grass-covered seating hillocks (ruins)

Roman theatre

Verulamium contained a forumbasilica and a theatre, much of which were damaged during two fires, one in 155 and the other in around 250. One of the few extant Roman inscriptions in Britain is found on the remnants of the forum (see Verulamium Forum inscription). The town was rebuilt in stone rather than timber at least twice over the next 150 years. Occupation by the Romans ended between 400 and 450.

There are a few remains of the Roman city visible, such as parts of the city walls, a hypocaust still in situ under a mosaic floor, and the theatre, which is on land belonging to the Earl of Verulam, as well as items in the Museum (below). More remains under the nearby agricultural land which have never been excavated were for a while seriously threatened by deep ploughing.

Sub-Roman times

St Albans Abbey and the associated Anglo-Saxon settlement were founded on a hill outside the Roman city. The site of the abbey may have been a location where there was reason to believe that St Alban was executed or buried. More certainly, the abbey is near the site of a Roman cemetery, which, as was normal in Roman times, was outside the city walls. It is unknown whether there are Roman remains under the medieval abbey. An archaeological excavation in 1978, directed by Martin Biddle, failed to find Roman remains on the site of the medieval chapter house.[5]

David Nash Ford identifies the community as the Cair Mincip[6] (“Fort Municipium“) listed by Nennius among the 28 cities of Britain in his History of the Britains.[7] As late as the eighth century the Saxon inhabitants of St Albans nearby were aware of their ancient neighbour, which they knew alternatively as Verulamacæstir or, under what H. R. Loyn terms “their own hybrid”, Vaeclingscæstir, “the fortress of the followers of Wæcla”, possibly a pocket of British-speakers remaining separate in an increasingly Saxonised area.[8]

Loss and recovery

The city was quarried for building material for the construction of medieval St Albans; indeed, much of the Norman abbey was constructed from the remains of the Roman city, with Roman brick and stone visible. The modern city takes its name from Alban, either a citizen of Verulamium or a Roman soldier, who was condemned to death in the 3rd century for sheltering Amphibalus, a Christian. Alban was converted by him to Christianity, and by virtue of his death, Alban became the first British Christian martyr.

Since much of the modern city and its environs is built over Roman remains, it is still common to unearth Roman artefacts several miles away. A complete tile kiln was found in Park Street some six miles (10 km) from Verulamium in the 1970s, and there is a Roman mausoleum near Rothamsted Park five miles (8 km) away.

Within the walls of ancient Verulamium, the Elizabethan philosopher, essayist and statesman Sir Francis Bacon built a “refined small house” that was thoroughly described by the 17th century diarist John Aubrey. No trace of it is left, but Aubrey noted, “At Verulam is to be seen, in some few places, some remains of the wall of this Citie”.

Moreover, when Bacon was ennobled in 1618, he took the title Baron Verulam after Verulamium. The barony became extinct after he died without heirs in 1626.

This title was revived in 1790 for James Grimston, a Hertfordshire politician. He was later made Earl of Verulam, a title still held by his descendants.

Another stretch of Roman wall

Verulamium Museum

The Verulamium Museum is a sizeable museum run by the district council in Verulamium Park (adjacent to St Michael’s Church), which contains much information about the town, both as a Roman and Iron Age settlement, plus Roman history in general. The museum was established following the excavations carried out by Mortimer Wheeler and his wife, Tessa Wheeler, during the 1930s. It is noted for the large and colourful mosaics and many other artefacts, such as pottery, jewellery, tools and coins, from the Roman period. Many were found in formal excavations, but some, particularly a coffin still containing a male skeleton, were unearthed nearby during building work. It is considered one of the best museums of Roman history in the country and has won an architectural award for its striking domed entrance.

 

High Flying back to the Shtetl

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Somewhere over the Indian Ocean on my 6th visit to the shtetls of Europe.

This is my first live post from an aircraft at 12000 metres, thanks to the $1 wifi service Emirates offers on their A380 Airbus .

Posting from my iPhone 6+

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Lots of entertainment on the 11 hour flight to Dubai, connecting with an 8 hour Qantas flight  to London.

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On Monday, I start my nine day drive around Lithuania. Lots of towns and shtetls to visit!  I will be using Airbnb for the first time.

The following week I am in Kiev and Lviv, my first visit to the Ukraine.

On the final leg, I will be visiting Lublin and Warsaw in Poland before returning to Perth on 18 June.

I look forward to your company and feel free to comment. Let me know if am anywhere near your shtetl.

Global Shtetlnet Project – An Update

Bridges

Our goal is to connect teachers and students at:

  • Jewish Day Schools
  • Tolerance Education Centre Schools (TEC) in Lithuania
  • ORT schools in the FSU
  • other similar educational institutions in the Baltics, Central and Eastern Europe

How:

  • by sharing stories of Jewish life both past and present
  • focus on the shtetl and kehilla
  • exchange of ideas and projects
  • small peer groups of students
  • extending to a wider group
  • no extra resources required by schools

 

Our list of participating schools:

Australia:
Moriah College, Sydney

Lithuania:
Atzalynas High School in Kedainiai
Kalvarijos High School in Kalvarija
Solomo Aleichemo ORT School in Vilnius

Moldova:
Technological Lycee ORT. BZ Herzl, Kishinev

South Africa:
United Herzlia Schools

King David Victory Park

Ukraine:
NVK #141 ORT Kiev

 

Technical assistance is provided by Steve Sherman of Living Maths in Cape Town: http://www.livingmaths.com

If you would like to join our group and for further information, contact

Eli Rabinowitz

  1. eli@elirab.com
  2. http://elirab.me/litvak-portal/

 

Some videos from the students:

Two animated videos on the topic of the Holocaust, made by ORT high school students in Kiev.

Every year they discuss this topic using creative works of the students.

The film “Butterflies do not live in ghetto” based on the poem, written in 1942 by one of the Shoah’s victims – Paul Friedman.

The film “The dream about the theatre” is the project work in the preparation for the trip “Masa Shorashim” in Poland this year.

Journey To The Roots 2015  Маса Шорашим 2015 

A video of the Kishinev ORT school students Masa Shorashim visit to Lithuania and Poland in 2015.

http://youtube.com/watch?v=pLXdbW8fUQc

 

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SOAP TO SENATE: A GERMAN JEW AT THE DAWN OF APARTHEID

Yemey-BOOKs

Adam Yamey’s new book review summary:

“When the 18 year old  Franz Ginsberg (1862-1936) arrived in King Williams Town from Beuthen (in Prussian Silesia) in 1880, he would never have dreamt that many years later, his widow would be receiving a message of condolence from no lesser man than General Jan Smuts.

 

SMUTS-TELEGs
Within 5 years after his arrival in South Africa, Franz began his first factory in King Williams Town, and within a few years he was running several factories that made a variety of domestic necessities such as matches, soap, and candles.  By 1890, he had entered local politics, and within a few years he became a Member of the Cape Parliament. After the Act of Union in 1910, Franz became a Member of the Cape Provincial Council, where he remained until 1927. During all of this time, his industries flourished and he continued to play an active role in the development of his adopted home town. In 1927, Franz became the first elected Jewish member of the Senate of South Africa. He remained a Senator until his death.

 

FRANZ HEDWIG GINSBERG WITH 2 of their 3 children

In his various political roles, as a Town Councillor, as a Member of the Cape Parliament and then the Provincial Council, and as a Senator, Franz stood up for the underdog whether he or she be a native African, an Indian, or even a Jew.
Adam Yamey writes about the life and times of his great-grandfather Franz Ginsberg in his latest book “SOAP TO SENATE: A GERMAN JEW AT THE DAWN OF APARTHEID”.
This is more than a biography; it is also an insight into the early decades of the 20th century in South Africa, which might well be called the ‘gestation period of apartheid’.

 

Available on Amazon (Kindle)
and from www.lulu.com (Paperback).”

 

READ interesting books [& Kindles] written by ADAM YAMEY!
With thanks to Adam Yamey

Yom Hashoah

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If you were unable to attend the Holocaust Commemoration in Perth tonight, here is the programme:

Yom Hashoah

Open pdf Yom Hashoah

Highlights were:

Gavin Chapeikin,  brilliant as MC.

Yiddish songs sung by Karen Feldman

including the Partisans’ Song by Hirsh Glick

Yom Hashoah 1

The Partisans’ Song video clip

Hirsh Glick

From Wikipedia, the free encyclopedia

Hirsch Glick (1922 Vilna, Lithuania – 1944 Estonia) was a Jewish poet and partisan.

Glick was born in Vilna in 1922 (at the time a part of inter-war Poland). He began to write Yiddish poetry in his teens and became co-founder of Yungvald (Young Forest), a group of young Jewish poets. After the German assault on Soviet Union in 1941, Hirsh Glick was imprisoned in the Weiße Wache concentration camp and later transferred to Vilna Ghetto. Glick involved himself in the ghetto’s artistic community while simultaneously participating in the underground and took part in the 1942 ghetto uprising. In 1943 he wrote his most famous work, the song Zog nit keynmol, az du geyst dem letstn veg (זאג ניט קיינמאל, אז דו גייסט דעם לעצטן וועג) to the music of the soviet composer Dmitry Pokrass (1899-1978), which became the anthem of the Jewish partisan movement, and Shtil, di nakht iz oysgeshternt. He was inspired to write this work by news that arrived of the Warsaw Ghetto Uprising.Glick managed to flee when the ghetto was being liquidated in October 1943, but was re-captured. He was later deported to a concentration camp in Estonia. During his captivity he continued to compose songs and poems. In July 1944, with the Soviet Army approaching, Glick escaped. He was never heard from again, and was presumed captured and executed by the Germans (reportedly in August 1944).

A Story of Survival: My mother Fryda Grynberg told by Peter Grynberg

The video clip of Fryda

 

Keynote Speaker – Dr Avril Alba of the University of Sydney

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A Stone Under History’s Wheel

Avril’s excellent address will be reported elsewhere.

Her message was powerful and meaningful, just as that of Emanuel Ringelblum’s during the dark days of the Warsaw Ghetto and still today, many decades after his death!

In the meantime, here is background information on Emanuel Ringelblum, at the core of Avril’s presentation.

Emanuel Ringelblum

From Wikipedia, the free encyclopedia

Emanuel Ringelblum.

Emanuel Ringelblum (November 21, 1900 – March 7, 1944) was a Polish-Jewish historian, politician and social worker, known for his Notes from the Warsaw GhettoNotes on the Refugees in Zbąszyn chronicling the deportation of Jews from the town of Zbąszyń, and the so-called Ringelblum’s Archives of the Warsaw Ghetto.

Before the war

He was born in Buchach, then in the Austro-Hungarian Empire, now in Ukraine. Ringelblum graduated from Warsaw University, where he completed his doctoral thesis in 1927 on the history of the Jews of Warsaw during the Middle Ages. Thereafter he taught history in Jewish schools and became a member of a political movement the “Left Po’alei Zion”.[1] He was known as a historian and a specialist in the field of the history of Polish Jews from the late Middle Ages to the 18th century. Before the Second World War Ringelblum worked for social organizations. Most notably, he helped Polish Jews expelled from Germany in 1938 and 1939.

World War II

Plaque in memory of around 40 Jews − among them Emanuel Ringelblum − and the Wolski family, at 77 Grójecka Street in Warsaw

During the war Ringelblum and his family were resettled to the Warsaw Ghetto. There he led a secret operation code-named Oyneg Shabbos(Yiddish for “Sabbath delight”). Together with numerous other Jewish writers, scientists and ordinary people, Ringelblum collected diaries, documents, commissioned papers, and preserved the posters and decrees that comprised the memory of the doomed community. Among approximately 25,000 sheets preserved there are also detailed descriptions of destruction of ghettos in other parts of occupied Poland, the Treblinka extermination campChełmno extermination camp and a number of reports made by scientists conducting research on the effects of famine in the ghettos.

He was also one of the most active members of Żydowska Samopomoc Społeczna (Polish for Jewish Social Aid), an organisation established to help the starving people of the Warsaw Ghetto. On the eve of the ghetto’s destruction in the spring of 1943, when all seemed lost, the archive was placed in three milk cans and metal boxes. Parts were buried in the cellars of Warsaw buildings.

Shortly before the Warsaw Ghetto Uprising, Ringelblum and his family escaped from the Ghetto and found refuge outside of it. However, on 7 March 1944 their hiding place (prewar address 81 Grójecka Street) was discovered by the Gestapo; Ringelblum and his family were executed along with those who hid them.[2]

Ringelblum archives

One of the milk cans used to hide documents. From the Ringelblum “Oyneg Shabbos” Archive

The fate of Ringelblum’s archives is only partially known. In September 1946 ten metal boxes were found in the ruins of Warsaw. In December 1950 in a cellar of another ruined house at 68 Nowolipki Street two additional milk cans were found containing more documents. Among them were copies of several underground newspapers, a narrative of deportations from the Warsaw Ghetto, and public notices by the Judenrat (the council of Jewish leaders), but also documents of ordinary life, concert invitations, milk coupons, and chocolate wrappers.

Despite repeated searches, the rest of the archive, including the third milk can, was never found. It is rumoured to be located beneath what is now the Chinese Embassy in Warsaw.

The Jewish Historical Institute in Warsaw is named for him.

Published works

  • Polish-Jewish Relations during the Second World War (1974)

 

Here are a couple of other items of relevance, which were not part of tonight’s programme:

Heiny Ellert’s Testimony

 

The Passing Of The Baton – Who Will Continue 
Ethan Bloom, a student on the 2015 March of the Living program, shared his story with us at another Holocaust memorial, a few months ago

My life, my existence could be said to be against all odds.   In fact, my life is the result of 3 miracles, – you see I am the grandson of 3 Holocaust survivors. After visiting and seeing the remains of the extermination and concentration camps in Poland, in April last year on the MOTL program, I began to grasp the massive scale of persecution and death that the Jews of Europe were confronted with over 70 years ago. I am now struck by the enormous reality of how my grandparents were among the minority…the minority who survived.

The experiences of my family are not unique or original. They are similar to the hundreds of thousands of other men women and children who came face to face with unprecedented evil that was the Holocaust. No, my family’s story is not original, but because it is the story of my family, it made my personal experience travelling to Poland all the more harrowing and emotional.

My grandma Renata, was just a little girl in Lithuania when the Nazis rose to power in Germany. In 1941 Renata’s father and grandfather were killed in Lithuania, she and her mother survived Kovno ghetto and Studdhof concentration camp which is northern Poland. My Grans life can be defined by a series of remarkable miracles. The first was when she survived the notorious selection process at Kovno Ghetto. She was with her gran in the group of Jews to the left. A family friend discretely removed her to be with her mother in the group to the right,… those destined to live. My grans own grandmother who remained in the group to the left was killed at a mass massacre site, in forest outside Kaunas, called the Ninth Fort. The second miracle in my Gran Renata’s s life was when she survived the Children’s action of the Kovno Ghetto when children were removed and deported to extermination camps in a bid to reduce the size of the ghetto. Terrified she hid for hours under a bed. The third miracle in her life was surviving Studdhof and the labour camps, which was through the sheer determination, sacrifice and love of her own mother. All this at the age of thirteen.

One of the most essential components of the MOTL program is the testimonials, where other students from the trip read out the story of their grandparents or other victims or survivors. The Lopuchowo forest is one of the many forests in Poland, where mass executions of Jews took place during the Nazi period. It was here that I read out the story of my grandmother Renata. I felt haunted and horrified to realise that in a forest not too dissimilar to this in Lithuania, Renata’s father and grandparents were killed. The enormity of this was quite overwhelming. I felt angry at the thought the suffering my Gran had to live through as a child. In spite of her suffering my grandmother Renata is the kindest gentle, caring and loving person.

 

My paternal grandfather George from Budapest spent his life during the war in a constant cycle of escaping from slave labour camps and being recaptured. He would come to escape from the Germans and Hungarians 6 times. Throughout his experiences George would look at a situation that was absurd or abnormal and to alleviate the tension would respond with humour. It is his sense of humour that, in part may have helped him to survive. He always felt that somehow he was born to survive and never gave up.

A year after his bar mitzvah, when he was 14 George’s father was taken away in July 1942 to the Russian front. Jews would be routinely taken away for slave labour by the right wing Hungarian government who were allied to the Nazis. George never saw his father again.

I read George’s story at Umschlagplatz just outside of the site of Warsaw ghetto, this is where they deported the Polish Jews in cattle carts to the various extermination camps of Poland. Whilst my Grandfather was not Polish I felt a sense of overwhelming sadness standing in such a place where people were separated from their loved ones and sent to their deaths.

Auschwitz Birkenau is of particular significance for me. My father’s mother Susie, who I never met was a prisoner at Auschwitz, and was the sole survivor of her family. Listening to her recorded testimonial I was haunted with her recollection of how the nazis forcibly removed Susie and her family from their home. Her father was denied his request to take with him a Kittel (A white linen robe that is used as a burial covering). The Nazis response to Susie’s father was “where you are going you will have no need for it”. As Susie and her family arrived at Auschwitz she was parted from her parents and brother. At selection, Susie and her little sister Anna were sent to the right, due to Susie telling an officer that she was 17 when she was only 14. Susie was then taken into a room where her hair was shaved. Upon asking a nazi officer where her parents and brother were, he took her to a window and pointed outside where a huge fire was burning. Later on Susie was separated from her sister Anna her only remaining relative, who was also sent to the gas chambers.

I read out my grandmother’s testimonial next to the cattle cart on display as an example of the carts that transported Hungarian Jews to Auschwitz Birkenau. I said Kaddish (the Jewish memorial prayer) for my grandmother’s family – her father, mother sister and brother who died there. I was overwhelmed by so many conflicting emotions, profound sadness, and wonderment at her miracle survival, and a feeling of both great pride that I could pay respects for her family.  Being the first person in my immediate family to return to Auschwitz I really felt the sense of responsibility. This was the most moving and incredibly difficult thing I’ve ever done, which would not have been possible without the constant reassuring comfort and support of all others the MOTL trip.

In Poland there was death at every corner. I began to learn and fully appreciate and value the sanctity of life. Israel was like a breath of fresh air after the oppressive sadness and emptiness of Poland.  We took part in the euphoric celebration of Israel’s Independence Day and the celebration of all that Israel signifies. Israel is the new State for all Jews, and all Israelis. Israel represents life, vibrancy and the future.

The MOTL journey with my peers has ignited a torch of remembrance, to remember my grandparents’ suffering, and to forever remember and honour their family members and countless others who were killed. It has taught me an understanding, appreciation and pride in my Jewish heritage and roots. I have learned the dangers of discrimination and prejudice and the importance of tolerance and equality.   I feel stronger, more resilient and enriched because of this unique experience.

Remembering Uncle Moisey

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Is this Uncle Moisey, my mother’s brother?

There is nobody alive today who can tell us his story or would recognise his image! As kids, my cousins and I were told that he perished in the Holocaust in Latvia.

With his generation now gone, no one can remember the details.

My cousin Sonia Bloch and I found this photo recently  – we believe it is Moisey Zeldin!

In 2011 I commissioned Rita Bogdanova of the Latvian State Archives in Riga to research my mother’s family.

This is what she found specifically about Moisey.

Moisey’s parents (my grandparents):

1.5 Ishochor (Zachar) Zeldin  a petty bourgeois from Dvinsk, aged 23, married on May 22, 1905 in Riga to Hasia Jonje  – Hase Jonin, daughter of Jossel Jonin, a petty bourgeois from Dvinsk, aged 20, and marriage was registered in the marriage records of the Riga Jewish community for 1905. Ktuba – 100 rubel. Isochor and Hase:

1.5.1. son Moisey Zeldin, born on October 14, 1905 in Daugavpils (see copy of his birth registration entry). He was not married, lived in Riga at Parka Street 1–4  and Lačpleša Street 129–4.

 

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Birth registration entry Nr. 411 in the birth records of the Dvinsk Jewish community for 1905:

Moisey Zeldin was born on October 14, circumcised on October 21, 1905 (Julian calendar) by Abram Leib Evzin.

Father – Dvinsk petty bourgeois Isochor son of Leib Zeldin.

Mother – Hasia daughter of Josel Jonin.

 

My mother, her 5 sisters and parents were all in South Africa by 1937.

Sisters

Moisey’s brother David somehow survived, as did David’s wife Esther and their two children who escaped to Tashkent, Uzbekistan.

All members of the family were struck off the house-register of Lačpleša Street 129–4 on June 26, 1941 which means that they had fled.

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David, his wife and  children were living back in Riga when my late cousin, Phyllis Jowell met them in 1960.

Mrs_Jowell's-Diary-headerDavid Esther & Sophka Wedding

Esther and her daughter Sofka were last seen in Israel in the early 1980s. They then moved to Canada.

We have lost contact!

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In the last few months, I wrote to the Names and Fates Project so that they could update their database at:

http://names.lu.lv/en.html

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http://names.lu.lv/cgi-bin/one?lang=en&code=889014574631

 

I now have written to Yad Vashem to include Moisey on their database of Jews who perished in the Holocaust.

 

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In Latvian Army uniform

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Latvian Army Uniform

We remember Moisey today on Holocaust Remembrance Day

 

The Boerejode of the Boland

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A visit to Cape Town is not complete without a drive to one of the towns in the Boland.

From Wikipedia:

Boland, Western Cape

The Boland (Afrikaans for “top country” or “land above”[1]) is a region of the Western Cape province of South Africa, situated to the northeast of Cape Town in the middle and upper courses of the Berg and Breede Rivers, around the mountains of the central Cape Fold Belt. It is sometimes also referred to as the Cape Winelands because it is the primary region for the making of Western Cape wine.

Although the Boland does not have defined boundaries, its core lies around the towns of StellenboschPaarl and Worcester. It may be understood to extend as far as MalmesburyTulbaghSwellendam and Somerset West. This is approximately the area included in the Cape Winelands District Municipality, which was formerly called the Boland District Municipality. To the southwest lies the Cape Town metropolitan area, to the northwest the Swartland and West Coast, to the northeast the Great Karoo, to the east the Little Karoo, and to the south the Overberg.

The “Boland” name is given to a number of sports teams from the region, including the Boland cricket team and the Boland Cavaliersrugby union team.

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Many of the Jews who came to Africa from Europe settled in rural areas and small dorps. They formed a subculture within the Afrikaner environment of these towns and many were known as Boerejode, Afrikaner Jews or more literally “farmer Jews”.

These towns could be regarded as Africa’s version of the shtetl back in Eastern Europe.

In the earlier years of settlement,  there was the Jewish pedlar or smous, who travelled from town to town, farm to farm, selling his wares. Here is a memorial to the smous or pedlar on my new Graaff Reinet KehilaLink:

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http://kehilalinks.jewishgen.org/graaff_reinet/Smouse.html

Below you will find a selection of my images of Stellenbosch, one of the main towns of the Boland with its striking mountains, rich winelands and outstanding Cape Dutch architecture.

I have also included some interesting articles which I found at the Kaplan Centre archives at UCT, the Univeristy of Cape Town, my alma mater!

A big thank you to Juan-Paul Burke, the librarian at the Kaplan Centre, always so obliging and helpful, for allowing me to use them.

And on a tangent – on campus there was no sign of Cecil John Rhodes, except for the old signs!

Boerejood

in Wikipedia, die vrye ensiklopedie

 

Afrikaner-Jews

From Wikipedia, the free encyclopedia

According to the South African Jewish Museum, “Many of the later immigrants arrived with no resources other than their wits and experience. Most could not speak English when they arrived. Often they would learn Afrikaans before English. Their households were often multi-lingual, with parents speaking Yiddish and Afrikaans, and the children learning English at school.”[citation needed]

The University of Cape Town Jewish Studies library has a comprehensive collection of South African Yiddish books. Its collection of Yiddish periodicals is, however, not as comprehensive.

Famous Afrikaner-Jews

Stellenbosch – at and near the Lanzerac Hotel – still so beautiful!

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In and around Stellenbosch

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From the archives at the Kaplan Centre, UCT:

Stellenbosch

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Paarl

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Malmesbury

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UCT, Cape Town

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Our previous visit to Stellenbosch

http://elirab.me/stellenbosch/

If you are looking for a great tour of Cape Town and / or the Boland, Gerald Potash’s “The Famous Tour” is a must!

Gerald also writes an excellent but sobering weekly blog. Contact Gerald here.

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With Gerald at the Waterfront.

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