
(Sunset from my window) (Me and Therem)
July 20, 2009
If I were absolutely insane, I would write a detailed chronicle of what I've been experiencing, much like I have been. This is not really feasible, considering the work load, particularly since I am writing this to fend off exhaustion because I am doing something I absolutely hate doing: falling asleep in class. It isn't because I'm bored, but because I'm simply exhausted. I'm not the only one. And I don't want to get addicted to caffeine, although I may have done just that over the course of my last semester when I sat in one chair for sixteen hours a day, e
very day, for months. Editing. Ok. It was three weeks. But you get the point. Overload.I will take a break at first from the course and tour descriptions and talk about living. I have taken to jogging/walking at 7:00am with Noam, a girl on the program from Israel who is studying in London. We will hopefully do our projects together, but right now everything is up in the air. I have also started ballet stretches with Elisabeth from Maine, but whose mother is German (but refuses to speak German in America). On Saturday night, the two of us went for a midnight view of the Reichstag and the Brandenburg Gate. We got slightly lost on the U-Bahn and S-Bahn, but getting lost is always a good way to learn your way around.

Initially, we had planned on walking around spying out monuments all over the city, but Elisabeth got locked out of her room where her wallet, keys, etc. were. So, we adjusted, hung out in my apartment with Stefanie (my roommate, who had stepped on glass the night before and was thus grounded) and watched a movie.
Now, I'll back up. On Wednesday, a bunch of us went out for my birthday. Rachel got me a cupcake and a candle! I got two bottles of ginger ale and everyone else got beer or Margaritas or something in that vein. During the day, we went to the Jewish Museum and met with the director. The tour guide was really interesting but calling him slow would be an understatement--we only aw three things in three hours! But those were really amazing. The first thing we saw was the Hall of Exile, which ends in an outdoor garden with forty-nine stone pillars, seven-by-seven, each planted with a willow. It reminded me of schak, from a sukkah. Apparently, it reminded Ben of this, too. The ground in the garden is slanted
and throws you off-balance. Immediately, I thought of "Fiddler on the Roof": "the life of a Jew is as shaky as..." No one else caught on, at least no one said so.July 21, 2009
Next, we went to the "Void of the Voice" or, "Holocaust Tower". It comes at the end of a long corridor. You enter a room four o five stories high, all grey cement, with no lights. High above us, there is one slit for a window. The light hits the wall at a slant and the wall is only about a foot-and-a-half from the window. It is the only sign that there exists a world outside. We stood there, lined against the walls, in silence. with only that one light from that one window to give us guidance. I turned toward the wall. Later, the tour guide made us a bet about how we all turned towards the light, because that's the instinct. I wonder what that says about me, since I turned toward the wall. I did notice the light, obviously, and the shadow of a tree swaying through it. It turns out that the tree is just a coincidence; it's not even on museum property. But the tree adds to the memorial: we cannot see the tree, the living thing, only its shadow. It is a shadow, a "memory" of life; and it is an accident, unrelated, and from the outside. Still, if you had never seen a tree, you would only know it as
something ephemeral, always moving and changing form as the shadow on the wall, and something you could never touch.The last exhibit I'll talk about is one called "Fallen Leaves". Sound, a clashing-clanging sound, is the first introduction to this piece. The sound reaches you from around the corner, before any part of the exhibit is visible. "Try not to make that sound," the guide says to us. "But that will most likely be impossible. You'll see what I mean in a minute." We entered the exhibit. It was really just a room, although part of it was partitioned off with an opening for entrance. Again, not much light, except through windows at the top. There was a roughly triangular shape cut out in the room that ends in a dark crevice and a dead end. On the floor were thousands of rusty metal circles that I couldn't quite figure out. At first, I thought they might have been some mechanical piece, a part of a gear, something. But: "Go ah
ead, walk in it," said the guide. So, I did, along with a lot of others, in our adventurous fashion, and I tried to tread carefully and not make a sound. About half-way through, I figured out the metal plates and found myself horrified.They weren't machine parts, but faces, with screaming mouths and terrified eyes, heaped on top of each other and sprawled across this space that ended in darkness at a dead end. And I was stepping on them, trying to be quiet, but my footsteps put pressure on them and made them scream. But, I suppose, that is the point: by being a part of society, I condone its sins with every step I take. I walk freely, I live a normal life, but all the while, there are flattened out faces being trampled by the Machines of which I am one crucial piece. There is no way to esca
pe this other than to become one of them, but that will not help anything. Better to be a part of the Machine and turn the wheels in a new direction than to die a martyr for guilt. Maybe I should have had more than ginger ale for my birthday.The next day, we went on a tour of West Berlin, luckily on a bus this time, and I
remembered my camera. We went to the building of the Wannsee Conference, where the details of the "Final Solution" were decided. I took pictures. I walked in that house. It is filled, as everything is here, with irony: beauty masking the obscene turns of history. Later, we went to the Grunewald Station Memorial, the site of the Jewish deportations by the Nazis to the various concentration camps. Noam and I had a discussion about the integration of Berlin memorials
with the present and the constant theme (or so it seems to us) of "life goes on despite...". More memorials on the streets in Charlottenburg, commemorating the numerous sanctions against Jews and the dates on which they were passed.
But this program is about contemporary Berlin. These first two weeks are merely filling us in on the history by placing us directly in it. Context is important. Yesterday,w e went to meet t
wo prominent Jewish journalists, both of whom work for top papers in Berlin: Thomas Lackmann (for Der Tagesspiegel) and Alan Posener (for Die Welt). The discussion was very interesting and ranged from topics concerning Moses Mendelssohn and his descendants (3/4 of them ended up converting to Catholicism or Lutheranism--in the spirit of many German Jews) because we were in a museum that had been one of six homes belonging to the Mendelssohn family--to their personal family histories, their careers as journalists, the attitude/approach of the pre
ss on Jewish and Israeli topics, and (what I found most interesting) the relationship between Jews and non-Jews.According to Posener, the "relationship between Germans and Jews is unnatural, neurotic, and unhealthy," it is strained in light of the baggage and cultural guilt Germans carry with them because of the Nazi period. Germans do not know how to act around Jews, what will be politically correct to say or not, what is "permissible" to laugh at or to ignore, etc. There is also the fact of the drastically transformed post-war demographics of both Jews and non-Jews in Germany. First of all, there are almost no German Jews remaining in the country today who are actually of German Jewish descent. 80% of Jews in Germany today, with a population bac
k up to the pre-war levels, are (as Posener described) firstly Russian, secondly holders of German passports, and thus, German citizens, and thirdly Jews. On the other hand, 30% of school children in Berlin today are Muslim Turks, German citizens and the children of immigrants. To what extent must they (if they must), and can they adopt as their own, the burdens of German history in regard to "impure/Aryan" minorities, of which they are a part?The majority of Germans of my own generation are the grandchildren of those "Aryan" Germans who lived through the twelve years of National Socialism and World War II. Most of them are undereducated about their own history (according to our panelists), the rest are either desensitized in regards to the subject because it is brought up so much in the curriculum, normal conversation, or by running into unavoidable monuments/memorials on the streets; or, they struggle with the history of their country and of their families. Yet, as my roommate told me, she does not feel guilty because she didn't do anything other than be born out of the genetic material of those responsible or not. She has dedicated her life to studying Jews and Judaism, though. I suppose it is a lot like me: I have no "white guilt" in regard to the racism of Americans 150 years ago. After all, I did not participate in slavery. But I learn as much as possible in order to not repeat history. Likewise, 30% of the students attending Jewish schools are not Jewish, but Germans who wish to learn as much as possible about Jews and Judaism so as not to repeat the past. We are all, I suppose, grappling with our individual placements in history and as members of nations with less-than-innocent pasts.
Today, we discussed, the difference between a subculture and social segregation in relation to Weimar youth movements, particularly Jewish, particularly Zionist. It is a strange tug-of-war in Germany, between the Jewish obsession with assimilation, the "anti-ghetto" Jew, or the anti-orthodox/observant Jew and their religious counterparts. Much of Jewish ghettoization was self-imposed, I have learned, although certainly encouraged by the "Fatherland". However, the assimilationists or acculturationists (this term is more fitting) were never viewed as belonging to the greater society anyway, and a "Jew" remained (and remains) what society considered a Jew and not what an individual considered himself. For example, our "Jewish" journalists are not halachikly Jewish and never considered themselves as such until someone "Aryan" made it a point to them personally. Still, in Germany, they are Jews, because here they count the
"contaminated" generations. Without saying it like that, of course. Yet Jews are needed in order for the rest of German society toA) come to terms with the past and
B) wrest their criticism; where a German cannot venture to say something, a Jew can, and so it is the same old story.
In real life (and not on an academic level) I can't tell you how overly sick I am of washing dishes. Everybody's dishes. That they put away and think are clean but are really caked with junk. And I can't believe how expensive laundry is here! 3 euros for one load EACH (so at least 6 euros between the washer and dryer, assuming the dryer does its job in one round). Anyway, I'm cheap and would rather spend my money on food and presents than on laundry, so I went Nineteenth Century domestic, cleaned out the bathtub, washed my clothes by spinning them around with a broomstick, and wringing them out by hand before hanging them up to dry on a line on the porch, on racks in the shower, and all over the house. There better not be b
ird poop all over them when I get back tonight.And speaking of birds, a little sparrow flew into our living room yesterday morning and took up a post by the television. Stefanie picked it up and we tossed it out flying from the porch.
For lunch, I went to this really good Falafel/Shwarma place and talked with Florian about working in New Orleans. I'm back home now and my laundry is finally dry. Only took 20 hours. Total success. No money for laundry, just insane levels of d


Anyhow, this is very long and very intense, so: until next time--and comment or write back! I want to know who's reading!








