Local resident reported Saturday evening the statue commemorating Jewish Lithuanian industrialist Chaim Frankel in the Lithuanian city of Šiauliai had been vandalized. Male genitalia were painted on his trousers with what appeared to be white paint. This follows the appearance of a swastika at the Lithuanian Jewish Community headquarters in Vilnius in August. The male genitalia remained on the Frankel statue as of midnight as Sunday turned to Monday, October 7.

LJC chairwoman Faina Kukliansky commented on the incident: “Maybe the Frankel statue was vandalized by drunken youth, or maybe not, but this again is an opportunity to talk about anti-Semitism, especially as we prepare to participate in International Holocaust Day events in January and to mark 2020 as the Year of the Vilna Gaon and Litvak History in events around Lithuania.”

Lithuanian television channel TV3 ran the incident as their top story on Sunday with an interview with chairwoman Kukliansky, who said Frankel put Šiauliai on the map and his factory later served as a life saver for Jewish ghetto inmates who were allowed to work there, “as in Schindler’s List.”

Speaking directly to www.lzb.lt, Faina Kukliansky said: “This was just one Jewish family whose contribution to Lithuanian industry was priceless and whose memory has been desecrated so brutally just as the Jews were brutally murdered during the second half of 1941.”

Not Only the Names of Angels Decorate the Wall of Martyrs in Central Vilnius

Another scandal is brewing: it’s becoming clear not just the names of angels decorate the wall of martyrs in central Vilnius

by Rimvydas Valatka, lrytas.lt, from facebook

It would appear the hunger to rehabilitate the looters and murderers of Jews by incorporating them in the ranks of those who have laid down their lives for their country, the partisans, has become a sort of auxiliary to the discipline of history for the Genocide Center.

Six murderers and looters of innocent people commemorated as heroes–this is not just a plaque commemorating General Storm [Jonas Noreika] who collaborated with the Nazis on this question. This is already a very brown matter. Perhaps some Pro Patria Lithuanian teacher will splash brown paint upon the wall?

The forces of the defenders of Nazi collaborators should move quickly to the former KGB headquarters because the historians are beating “our own people.”

by Sigitas Parulskis

When I think about Lithuanian anti-Semitism, there is a lack of reasoning. How can you hate someone who isn’t there? And there are almost no Jews left in Lithuania. It would be the same as being afraid of or hating the Wizard of Oz because he didn’t give you a brain.

Lithuanian anti-Semitism’s list of grievances, its casus belli, was fully formed in the period from 1939 to 1941. The loss of the Klaipeda region, the Soviet occupation, deportation, massacres, the Nazi invasion–all good reasons to look for a culprit. And here we are, still afflicted by this hapless anti-Semitism. Is it in our subconscious? In our genes? We are no longer living under conditions of occupation and war, so where does this anachronism come from?

Is it possible for us to overcome our warped relationship with Jews? Everything’s possible, if there’s a will and reason. And this is a political rather than a cultural relationship. The political man proclaims truth is on my side, while the cultural man asks what in the hell truth is anyway, and to me this question seems more interesting, more imaginative and more human.

Full text in Lithuanian here.

The Kaunas Jewish Community and the Ninth Fort Museum held a Holocaust commemoration on the morning of September 23. Kaunas students and cultural workers also participated in the civic initiative called “Way of Memory.”

Georgian musician Davit Kldiashvili performed and attendees viewed a Ninth Fort exhibit on the Holocaust.

After the event a group of Kaunas Jewish Community members attended the Holocaust commemoration held in Balbieriškis which also commemorated the vitality of Jewish life in the Lithuanian shtetlakh and Volfas Kaganas, Lithuanian military volunteer and twice recipient of the Order of the Cross of Vytis.

The Vilnius, Jerusalem of Lithuania Jewish Community invites you to the launch of the Russian translation of Aurimas Švedas’s book of interviews with Irena Veisaitė, “Gyvenimas turėtų būti skaidrus” [Life Should Be Transparent], at 3:00 P.M. on September 26 on third floor of the Lithuanian Jewish Community. Both Veisaitė and Švedas’ will be there and discuss the book with the audience, with Olga Ugriumova and Daumantas Todesas moderating. The event will take place in Russian.

by Gediminas Kirkilas

September 23 is the Day of Remembrance of Lithuanian Jewish Genocide. On this day in 1943 the Vilnius Jewish ghetto was liquidated [sic, the ghetto was liquidated over several weeks–trans.]. Behind this fact hides the unusually complex and tragic history of the Jews of Lithuania (Litvaks), the unimaginably painful and tragic personal fates of Jews and their families. Of about 208,000 Jews resident in Lithuania, about 195,000-196,000 were murdered. Every year as we mark dates important to Litvaks, each time, let’s think hard about what hides behind these numbers.

We must continue to learn and teach and learn and teach more about the history of the Litvaks and the Holocaust, to increase our consciousness and sharpen our critical thinking, and to nip in the bud all kinds of right-wing extremism, so that there would be no place for xenophobia, racial and ethnic hatred and everyday domestic anti-Semitism in Lithuanian.

Full text in Lithuanian here.

Memory cannot survive from one commemoration to another. Members of the Commission of Historical Memory are laid here and in pits in another hundred small Lithuanian towns and villages. To them it’s completely clear: no one defended them then. However strange it might seem, they have to be defended today, too. At that point in time one group chose to save people, while the other chose the path of Satan. They told my people in 1941 they would be safe in the ghetto. They lied. Today, eight decades later, as then, again they are telling us persistently that the ghettos were good, and those who helped set them up were heroes, or almost saints. Is there anyone today who will speak up and say clearly and without ambivalence that this is immoral? Who, where, when did they say this?

“History can never be left to the politicians, whether they be democratic or autocratic. History is not the property of a certain political doctrine or regime. History, when it is understood truly, is the symbol of our daily moral choices.” And I would add to these words of the late professor Leonidas Donskis: our attitude towards this tragedy, towards its victims, the rescuers, the desk murderers, its direct perpetrators and their unlimited worship–these reflect the state of our ability to remember. And today there are clear signs there is an attempt to make our memory and our moral choices sick. There is only one way to heal our memory: to tell the truth finally. If we want THEM to not just rest in peace, but in honor and dignity.

I wrote this poem 30 years ago: